RAMCHANDRA RAJA YOGA - Sri Ramchandraji

CONTENTS
Salient Features of Sri Ramchandra’s

Rajayoga – Dr. K. C. Varadachari 1
The Practice of Sri Ramchandra’s Raja Yoga
and its Efficacy – K. C. Narayana 115
Story of Revered Lalaji Maharaj 175
Story of Revered Babuji Maharaj 197
Story of Revered Dr. K. C. Varadachari 245
Index 295
SALIENT FEATURES OF SRI
RAMCHANDRA’S RAJAYOGA
DR. K. C. VARADACHARI
The School of Rajayoga is said to have been

founded by Hiranyagarbha (Brahma) and the chief
tenets of that school were written down in Sutra-form
by Sage Patanjali. Sage Patanjali is identified with
the great grammarian Patanjali by some scholars.
Rajayoga, as enunciated by the Yoga Sutras, is one
of the earliest systematic attempts to present the
method of release. It is however true that in the
meanwhile many other types of yoga have come into
being.
Shri Ram Chandraji (of Shahjahanpur) states

in his Efficacy of Rajayoga that the technique
discovered by his Master Shri Ram Chandraji of
Fatehgarh was originally the earliest having been
invented by a Rishi who lived far earlier than Sri
Dasaratha, the father of Sri Rama Chandra, the
avatar. This method depends on the same principle
later enunciated by sage Patanjali but with a great
Practice and Efficacy of Sri Ramchandra’s Rajayoga
modification. The principle is that all this world, both

individual and cosmic, arose out of the original stir
(kshobha) and this is of the nature of thought. It is
this subtlest thought that as power has become
grosser and grosser till it evolved into the cosmic
world (brahmanda) and the individuated worlds of
beings. Thought thus became the gross world of
matter. Of course this descending process of
thought has been attended by a series of twists or
inversions of the original flow or strands of the flow.
Thus we have the descriptions of the higher and the
lower constantly being changed or inverted. These
inversions lead to many changes, and knots are
formed at each one of the stages of the descent of
the flow of thought. All these are not mentioned in
the Yoga Sutras of Patanjali or in the Samkhya.
Sage Patanjali states in his definition of Yoga that it
is just the nirodha or stopping the modifications of
the citta (citta-vrtti-nirodha). The nature of citta is not
clearly mentioned, for citta is not a category (tattva)
of the Samkhyan enumeration. Therefore, the
writers on Yoga think that it is to be equated with
manas, the sensorium of Samkhya. But really citta
2
Salient features of Sri Ramchandra’s Rajayoga
should refer to all thought-processes starting from

buddhi, ahamkara, manas, sense-organs
culminating in the motor organs also, for all have to
be reversed or led to nivrtti. It is then that they really
are made to be one with the original thought. Thus
the force of thought is to be used to stop the flow of
thought downward towards grossness. It is
undoubtedly a serious question whether the thought
as citta is used for the purpose of restraining itself.
That is not the case, and what happens is that
another force has to restrain it from going on its
downward movement. It is this force that is said to
be of the same nature as that of citta but in its
refined form or superfine form which is to be used for
the purpose of restraining the modifications of the
citta.
Shri Ram Chandraji has shown that the

original thought (which he calls Manas), with which
the later formations of it including obviously the citta
are identical in a sense but which have to be shown
to be inversions of it, is to be used for controlling
them. This power of Superfine Thought cannot be
3
had unless one begins to contemplate or meditate

on the Superfine thought itself or on one who is in
full possession of it without any diminution, namely
God Himself or a great Master who has arrived at
that condition.
Thought as understood by philosophers is

just reason and reasoning. Such a reason is
dependent for its existence on sensations and
experiences which are sensory. The reasoning or
reason cannot be correct unless it is also guided by
the laws of reason. That is why the philosophers can
be arriving at wrong conclusions or erroneous
judgments. There are any number of philosophies
nowadays which are based on a set of axioms or
assumptions even like mathematical schools
dependent on a set of axioms. There are thus any
number of mathematically constructed universes
none of which need be true. So too these several
philosophies can be produced or invented and none
of them need be true. Therefore, we have conflicts
between several types of philosophies all of which
claim to satisfy but which is hardly arrived at so long
4
as their basic assumptions either of thought (called

laws of thought) or sense (claimed to be facts) are
arbitrarily chosen.
The procedures of philosophers based on the

so called genetic approach or empiricism are bound
to be vitiated at the very outset because they
attempt to know Reality as a whole through the
knowledge of the parts. Inductive procedure based
on leaping to the general or universal or whole
knowledge from the knowledge of parts has its own
basic hazards. The leap is sometimes impossible,
sometimes nonsensical, and sometimes
irresponsible.
Thought, as we have delineated it, is a kingly

thing in us, and since we use thought for the
purpose of linking ourselves with Reality, the Yoga
(linking) is called Rajayoga. However, if it is the
usual intellectual discursive thought, thought that is
the servant of sensations, then it is not doing its
kingly function. The real thought is akin to Vision,
and it is this royal thought which has to be trained to
come back to us by the purification of the thought
5
that we now exercise. The twists and turns or

inversions (vivarta) that that thought has gone
through in its becoming (pravrtti) have to be
unwinded or untwisted or reinverted so as to
become the original thought. Therefore, the true
purpose of philosophy is to restore its original power
to thought and then use it to know Reality, rather
than try to know Reality with the help of these
twisted and distorted instruments.
Ancient Indian thinkers have laid down three

conditions for arriving at truth or Reality: (i) the
subject or knower must be healthy and not obsessed
by desires; (ii) the object should be without
ambiguous or similar nature to other objects so as to
give rise to illusions; (iii) the means or instruments of
knowing or thought (pramana) must be without any
defect. The error or deficiencies of the subject lead
to hallucinations and errors of prejudice and desire;
the errors of the second lead to illusions, and the
third also to error. Thus Reality which is of the
highest nature cannot be truly comprehended or
apprehended by means of the senses or reasoning
6
or comparisons or analogies, because it is subtler

than any of the objects of the senses and because
knowledge of that will throw light on the sensations
rather than otherwise. Thus Rajayoga aims at
arriving at the highest Thought or purest thought to
apprehend Reality as it is, having cleansed the
subject of all desire and the means of all
imperfection.
Shri Ram Chandraji therefore counsels that

any one interested in the knowledge of Reality
should arrive at this state of Vision or Intuitive
knowing and should not try to know Reality of a kind
by means of senses and reasoning which can only
give distortions of Reality or unreality in one word.
II
Sri Ramchandra’s Rajayoga is claimed to be
the natural method of attaining this Highest Vision
and experience of Reality.
Since thought in its subtlest form is the origin

of all process and building up of the gross physical,
vital, and mental bodies so as to speak, thought
even in its gross form is utilized to break up these
7
structures. The simple method is the method of

concentration which is the linking up of our thought
(gross form) with its subtlest form (that is of Reality).
This subtlest form is that of the Master, and that is
why the Master becomes the object of
concentration. All religions counsel the concentration
or meditation on the Godhead who is claimed to be
Adi Guru — the first Guru or the Guru of all Gurus.
Concentration on that Guru leads to the loss of
grossness of the thought which is ours, and slowly
there happens the transformation of that thought into
subtle conditions. The thought within us moves
slowly to the Ultimate. And in this process there is
achieved a double end, firstly, thought purifies itself
by contact with the Ultimate and secondly, moves to
that Ultimate Being or state or condition faster and
faster.
As our thought slowly moves upwards or

takes its yatra or pilgrimage to the Ultimate,
renunciation of thought in its lower forms and
movements take place naturally. So too, our thought
becomes subtler and subtler and thus reveals its
8
own true nature. Thus the renunciation of the lower

levels happens without effort by fixing it on the
Ultimate as the goal. The individual begins to realize
that the individual mind has become as such when it
began to get away from the Centre of Peace (the
Ultimate).
More important, of course, is the point that the

soul begins to get the Ultimate’s peace and
calmness; and simplicity begins to descend even as
the individual is moving towards it or has totally
surrendered to its contemplation. For it is a truth that
one becomes what one contemplates. Thus the
meditation on the Ultimate is the first condition of
ascent. As Shri Ram Chandraji states “the gentle
waves of the Calm of the Region of the Almighty
begin to flow direct to the individual mind and so in
the long run you become one with it” (Efficacy of
Rajayoga P.10). The meditation on the Ultimate
having been decided on and the Ultimate having
been recognized as the Guru or God, it follows as to
where and as what the Ultimate has to be meditated
upon.
9
Shri Ram Chandraji has clearly stated that

there are certain minimum assumptions: firstly, there
is the Ultimate; secondly, that this Ultimate (which is
also called Zero or Nothingness) is called Tam (or
that, tat). It is not the tamas quality or the quality that
makes for dullness, lethargy etc., that comes up later
on as the element of inertia or inactivity in its gross
form, which is perhaps the inversion of that. The
Tam has beneath it a kind of invisible motion. This is
the first Mind or Supermind of the Almighty. From
this superconscious mind our own mind originates.
When we take up our individual mind to this level of
the First Mind, then we come close to the Centre or
the Almighty.
The First Mind being arrived at one comes

very close to the Centre and gains the experiences
of plainness, simplicity and calmness.
The difficulty of worshipping the Ultimate is

however there. The need to have a concrete Object
rather than an immaterial Absolute is everywhere felt
by meditators. It is indeed difficult to meditate on
that. Therefore, Shri Ram Chandraji prescribes that
10
one may meditate on the personality who has

attained the Ultimate condition, and who is capable
of leading the meditator to that state. It can be an
Avatar as Sri Krishna has stated about Himself or a
special personality who has attained that state.
Shri Ram Chandra of Fatehgarh, the Master

of Shri Ram Chandra of Shahjahanpur, is said to be
one who has that state and therefore fit to be
meditated upon. Further, our mind being individual
and gross needs one who is incarnate whilst yet
being in the Ultimate for concrete meditation.
As Shri Ram Chandraji puts it “when we

meditate on a living form, the form naturally remains
in our view. When the attention gets fixed in it
everything superfluous then gets out of sight. When
one goes deep into it, it transforms and assumes the
form of mere impression. Further on that too sinks
into a subtle idea of his Greatness. The ‘jyoti’
experienced in the heart is a reflection of Reality ....”
Many abhyasis (practicers of meditation) have

found it difficult to keep the outer form of their
beloved Godhead before their meditation, whether it
11
be the living Master also. The difficulty is due to the

very nature of the transference of outer experience
to the inside. It becomes a gross kind of meditation,
for the outer is the gross expression of the inner.
There has therefore been a great deal of difficulty in
convincing the meditator about the change of
external appearance in meditation. One should let
oneself go in the inner and experience the flow of
the Master’s superconsciousness within oneself.
Surely it may reveal many experiences. At each
stage of ascent there will be experienced different
kinds of light. The ascent itself is featured by various
experiences at the several knots or wheels
(chakras). Shri Ram Chandraji points out that all the
chakras begin to glow as the Superfine
Consciousness begins to pass through them.
When meditation starts there happens the

awakening of the heart Region. Once the Heart
Region begins to glow then there is the starting of
the journey to the Ultimate.
It can be seen that one must have chosen the

Superconscious Personality for the meditation on
12
the Ultimate. The meditation on Him means

connecting oneself with Him with devotion and love.
The meditation is to be a kind of surrender, a total
self-giving of oneself to be led to the goal of
superconsciousness which promotes renunciation,
and other necessary adjuncts to the practice known
as sadhana sampattis such as viveka, sama, dama,
titiksa, sraddha, comprised in the triple words,
plainness, simplicity and resignation.
Whatever has been gross is slowly dissolved,

and one naturally proceeds to the Ultimate state of
the Supreme Personality. The worship of the
Supreme Personality does not mean the worship of
the gross forms but forms open to the inner mind.
Idolatry is the worship of the gross form whereas
true worship is of the subtlest nature. All gross forms
will melt away into the subtlest nature, and this is
what is experienced as the identity of all manifest
forms in the Ultimate.
The method insists upon the subtlest

meditation so as to purify the inner as well as the
13
outer perceptions and enable us to arrive at the true

nature of things as they are in the Ultimate.
Thus we are enabled to explore the Heart

Region which is counseled as the initial place of
meditation for embodied beings.
We have spoken about the need to

concentrate on the Highest Personality or the
Ultimate in order to arrive at that condition which is
our real goal. It is clear, however, that we have to
distinguish between concentration and meditation.
The original distinction in the Yoga Sutras of
Patanjali is between dharana and dhyana. They are
the two stages of the increasing absorption in the
Ultimate. Meditation is the natural manner of
keeping one’s attention on the Supreme Personality.
During this period every abhyasi experiences the
influx of lot of everyday thoughts and feelings. These
have the nature of interfering with our constant
attention, and effort seems to be demanded to check
the influx of these wayward thoughts (called citta-
vrttis), both from our past and from outside. The
need to throw out all these thoughts is also felt
14
seriously. Dejection seems to overtake most

abhyasis. However, Shri Ram Chandraji has stated
that these could be checked by the process of
cleaning two points A & B located about the region
of the heart.
Two fingers from N (left nipple) and three

fingers down is point A and two fingers further down
is B.
Secondly, He has also stated that if there is

real surrender or offering to the Master and one has
placed oneself entirely at His disposal, depending
upon Him as the only means, then these intrusions
and influxes which are even referable to our past
lives in the form of samskaras can be thrown out
even at the very moment of their arising. The
15
Buddhist Jhana teaches the necessity of checking

influxes of these vrttis or mental modifications even
as they arise. This requires the heightened
awareness of arising of these subtle elements. This
technique however is hardly successful. This
technique of destruction or annihilation of cittavrttis
is also practiced by the Zen Buddhists of Japan. All
these require effortful meditation and in fact for them
there can be no meditation without conscious effort
even in relaxation.
In Sri Ramchandra’s Rajayoga this is

achieved effortlessly by the influx of the
transmissional force of the Supreme Master which
neutralizes the entire incoming and arising vrttis.
Therefore, even though they seem to be coming into
oneself, they no longer disturb the meditation on the
Supreme. One feels a growing calm and that is the
essence of detachment from them. Once this
detachment from these vrttis occurs there is then a
slow abolition of their occurrence. Automatically
points A and B get cleaned and become free from
any possibility of being made the seats of lower
16
thoughts. The principle of substitution of the higher

in the place of the lower or perverse modifications
stated in the Yoga Sutras (Vitarka-bhavane
pratipaksa-bhavanam) is masterfully adapted to this
new technique of purification of the thoughts. After
this practice, meditation becomes naturally purified.
Concentration becomes naturally established.
Shri Ram Chandraji has already given the

method of purification by those who have
surrendered to the Master and can take him as the
object of meditation. The Master is described as the
Ocean of Bliss. Bliss of course means the Ultimate
though we go beyond bliss itself to the state that
makes bliss possible. We are also asked to think
that we are seated in this Ocean and that the waves
of the Ocean which have the property of removing
all dirt and disease are flowing through us, having
this unique quality even like the X-rays which can
pass through us without being obstructed by any
element. Thus the dirt and diseases are removed.
Dirt and diseases which are the causes of our

misery or non-bliss, are of three kinds, physical, vital
17
and mental, and they come from the outer world or

external world and also from higher powers or forces
which are cosmic. Whatever they are, they all get
removed by this incoming descent or
interpenetrating flow of the Waves of Bliss Ocean of
the Master. This suddhi or purification leads to the
clear and calm dhyana, meditation-cum-
concentration.
A deep consideration of the manner of

meditation is necessary. What exactly does
meditation do? Is it merely a linking up of oneself
with the object or goal, or is it also the experience of
the feeling that one is slowly being lifted up to that
object? There is no doubt that one does experience
the coming into oneself of the object in the form of
waves of bliss (anandalahiri) which is followed by
the ascent of oneself to the centre of the ocean of
bliss. This is very much like the description of certain
fishes which go upstream counter to the flow of the
stream.
Now it is necessary to enter into this a little

more carefully. We can see that when anything flows
18
down it is seen to twist itself in a wavy manner.

Liquids twist as they flow down. Waves of light and
energy flow in a wavy manner. Describing this we
can say that things when they move or flow have the
nature of twisting or inverting. This is also called
serpentine. The top becomes the bottom, the right
becomes the left and upper becomes the lower and
vice versa. This principle is called the principle of
invertendo by Shri Ram Chandraji. It is known as
anatrope by Plato. Topsyturveydom is the natural
result of this flowing downwards of everything or
movement as such. Up to a particular point this is
tolerable but as these inversions continue to pile up
distortion and grossening of the same occur. Indeed
at one stage the limit of flow having been reached
there is solidification and thus the physical is
solidification wherein the flow has become stopped
except in a very little sense. The changelessness of
matter or the physical is not quite correct expression
however, for, as Shri Ram Chandraji states it:
“Change-lessness is a divine characteristic. In man
this changelessness is a divine characteristic
running parallel with the Highest. If it is
19
proportionately similar, he must then be having it in

a lower degree (in comparison with the Highest).
The inversion itself becomes divine if parallelity is
removed and that is the abhyas in the Sahaj Marg”.
Meditation thus attempts to remove this parallelity
and that is by awakening this gross changelessness
into its Ultimate condition of changelessness.
But this is done by a series of inversions

which will restore the original condition in its subtle
condition. The upward ascent has to be made by the
same process of reversing the inversions. Each one
of the points at which the inversion happened is a
point of change, and it is known as a knot or chakra,
a wheel which has to be reversed in its movement.
Thus we get the significance of the rotating of the
dharma-chakra which is the process of reversing the
direction of movement of the adharma-chakra.
This is one of the most important things which

the transmitted power of the Master achieves, for no
one can do it by oneself. This reversing of the
movement at the centre of the Heart which is the
gross point of our thought, immediately achieves the
20
reversal of all the inversion points or knots also

imperceptibly at the beginning, and perceptibly later
on. This itself brings about loss of tension and the
experience of relief from pain and torment.
21
THE PRACTICE OF SRI
RAMCHANDRA’S RAJA YOGA
AND ITS EFFICACY
K.C.NARAYANA
I
The word Rajayoga is derived from the
identifying the kingly thing in man. It is now well
known that ‘thought’ is the kingly thing in man. But
this simple fact was first realised by a saint who lived
about 80 generations before King Dasaratha the
father of the Avatar Sri Rama. This becomes
necessary to identify this, mainly because man is
essentially an animal as any other but with two well-
developed faculties of thinking (reasoning) and
capacity to express feelings. The word Yoga means
union or rather feeling of union. Let us clearly
understand that the root ‘yuj’ in Sanskrit means to
unite. In Rajayoga the feeling of union is what is
aimed at through the process of thought. All forms of
Rajayoga are meant only for that. Yoga is union and
we are trying to use thought forces.
Modern world has, apart from taking away all

other things from us has also taken away the
thought process. The thought process is getting

annihilated. Somebody else is thinking all the time
for us. Let us warn ourselves against this onslaught
on thought process and allow it to be not a casualty.
Because that is the kingly thing in man. That is the
only distinguishing factor between animals and us.
No other species has got this capacity. It is a special
gift of God for us, a gift that we are now trying to
squander away and allow somebody else to exploit it
with whatever little mind he has got. He has got
every right to say whatever he wants to say just as
we have every right to say whatever we want to say
but we are not here to get brainwashed.
There are two words in tradition, which I

would like to use in this connection. A person who
has got all other abharanas (ornaments) has got no
great value, but a person who has got jnana and
vairagya is considered to be possessing very
precious jnanavairagya bhooshanam. Please note it.
The most precious thing you can have is jnana, i.e.
knowledge, and the greatest knowledge you can
have is vairagya. Jnana does not mean ultimate or
116
The Practice of Sri Ramchandra’s Rajayoga and its Efficacy
oneness with God etc; Jnana leads you to vairagya

or a sense of detached functioning. Detached
functioning and, not renunciation of the houses and
running away. Modern management tells us that
when we are detached and do not subject ourselves
to task and when we look at its objectively our
performance is at its best and it is no better wisdom
than what our great rishis have already said. I am
not going to say that the modern management is to
be thrown away. It is absolutely essential that we
should read that, follow that in order to be
successful. The main point to stress is that it should
be detached functioning.
Jnana and vairagya are possible only when

we use the thought process. When we don’t use our
thought process neither jnana (knowledge and
understanding) nor vairagya (due attachment to
actions) is there. Jnana is lost and you come to the
level of a stupid, vairagya is not there and we tend to
get attached to every conceivable thing that is
advertised.
117
Yoga is union, as a gross reflection of this

concept of a union we started talking in terms of a
family institution around 7 to 8 thousand years back.
Family as an institution started a distinguishing
feature between animal and man. Animals do not
have families, we have. Because we used the
thought process earlier and we have found that
living for ourselves doesn’t make sense. Sharing
alone makes sense. It is on that principle of sharing;
we started living with others for a lifetime. If we do
not have a sharing principle and if marriage is only
an institution for satisfying our physiological urges it
is bound to fail. This is a development in our thinking
from our egocentric selfish approach, which goes
today by the name of independent approach, as
against one of participation, co-operation, sacrifice
and service. Family as an institution is capable of
meeting that demand. We started families; families
grew bigger, we still continued to work with the old
parents. Great grandfathers lived with their great
grand children, not because they could afford such a
big family, but because they had broadness of heart,
by which they could share whatever little they had.
118
When we don’t compromise on our basic animal

needs, of either hunger or other basic physiological
urges, we will not be in a position to live with others.
When we sacrifice on these issues we will be in a
position to live together.
This philosophy went further to accommodate

the ‘athithi’ who comes to us without even informing
and we are ordained to sacrifice everything we have
got to him. This is said to be the basis of family. This
is further elaborated in the concept ‘athithi devo
bhava’ (treat the guest as God himself after having
said that the mother, father and teacher are to be
treated as Gods in the Vedas and Upanishads).
Thus sacrifice and service have been upheld as the
real values of life and this is due to the thinking
process that churned out this truth by the Vedic
times. This is why when they said this is the dharma
of a grhasta; they were trying to tell you what is the
basis of family. When they indicated the guest as the
most important person, as the God they are sending
you a message.
119
Basically the point we should remind

ourselves in this present day polluted atmosphere,
that is not restricted to physical and atmosphere, but
to the very thought process, is that it is our dharma
to share even at the point of our deprivation. Those
of us who know the story of the mongoose often
quoted by Swami Vivekananda, which exemplifies
the glory of sacrifice of a poor teacher, will
understand the glory of sacrifice and the duties to be
performed when we are part of a family. Please note
the extent to which we have been extorted by our
tradition to live up to, and to what levels we have
fallen. It is for us to decide.
There is no point in decrying our present

condition but it is possible to live higher. In this land
we are told what it is to share. It is this principle of
sharing and sacrifice which has permitted us to allow
every person to come and state whatever he wants
to say. It has been our bitter experience that we
have been fooled in this subject thanks to the
modern times. We have come to a stage wherein we
are getting exploited, families are getting ruined,
120
joint family system is gone, small family systems are

becoming important. Unfortunately even small
families are also not continuing, the husband and
wife have a difference and every alternative day they
sue each other and they go for a divorce. A stage
has come in the West wherein they have started
thinking whether marriage is required at all. They
developed a concept of staying together. The level
to which we are sinking is the animal level. Thought
process which is our basic character and which was
allowing us to develop some sense as to how we
can be happy has become a casualty. It should be
understood that happiness would never be derived
unless we cherish and practice sacrifice and opt to
serve. We can have enormous amount of pleasure
but not happiness. Please note that only when we
give no importance to thought and give importance
to our own existence all alternative arguments take
hold. There are what are called permanent values
and temporary values. Today we are getting
succumbed to the temporary values, let us remind
ourselves of the permanent values. Then yoga is
possible viz., the union.
121
God is not somewhere else to be found. You

are He. It is the manifestation of God which is here,
call him God, call him Energy, call him Base or by
any other name, because God has neither a name
nor a form. Because if He was only one, which
everyone agrees, so many people would not have
described him in so many ways. There cannot be a
Hindu God, Muslim God, and Christian God etc., as
Rev. Babuji jocularly remarked in one of His
conversations with some aspirants from the West.
There is only one God who expresses Himself. We
experience Him in so many ways because of the
uniqueness of the union we have. In sadhana every
one feels Him in a unique way and so naturally He
was expressed in so many ways. But everyone who
has had experience of the union knows that it is the
only thing. Everyone sticks on to his own
experience, because that is his experience, but he
also knows that others can have the experience in
their own way.
Each one of us is an expression of the Divine.

This is the fundamental point of the system. If you
122
kindly recall the basic roots (the Vedas), which is

also common for others the Purusha sacrificed
himself, the Purusha medha is what the Purusha
suktha talks about. The Purusha sacrificed himself
and he became many, ekoham bahushyam, which is
what has happened, so one has multiplied into
many. This was done by a process of sacrifice.
Sacrifice is the principle of life, that is the

main point for our living together, for our family
systems. If you strike at the point of that sacrifice
then you are talking against the fundamental
principles of manifestation, the roots of existence is
questioned. The present day enthusiasts advocating
the concept of independency and capacity to stand
on one’s own may well remember this. If energy
remained what it was and did not explode either
through a big bang or through any theory explaining
creation or evolution or any other theory any one of
us might have, there would have been no Universe
and naturally we would be not here. But every one of
these ideas could have actually happened and each
one is possible, because none of us know what
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happened. Which is why practical people do not talk

about this. The richness of your life is not dependent
upon the abstract theories of big bang, Samkhya,
Bergson’s theory of creative evolution or any other
theories. These will not give you any solution; they
will give you only information, at best.
Please note that there is lot of difference

between information and jnana. Incidentally I will
take a small digression. There is something called
information. Processed information becomes
knowledge. But knowledge doesn’t become
understanding. This can be otherwise called in the
ancient term wisdom. Up to the point of knowledge it
is covered by the process of cognition. The second
part i.e. called understanding is connected with
conation or feeling. Everybody knows that it is
necessary to understand that we are brothers and
sisters but none of us feel it. Knowledge regarding
the same has been given but due to lack of feeling
there is no understanding. Without feeling no
understanding is possible. The above comes only by
experience. Psychology as is presently known is
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nothing but animal psychology, which has

undergone a transition over a period of time. The
present day psychology is without feeling it talks
about ways of knowing and not ways of
understanding. Yoga is a way of understanding, not
a way of knowing. This is the fundamental
difference. Why I would like to stress this is most of
us who have meditated or trying to meditate now will
have our own experience, will see something, will
hear something and then we will comment that this
is our experience. The point here is that we are
literally trying to molest our feeling to fit into a
language of knowledge. We are not happy with our
understanding and are trying to bring it down to the
level of knowledge even if necessary by sacrificing
certain details and then start saying we are not
satisfied with it as it does not correspond with what
someone else has stated. Language of feeling is
what we will have to learn in order to feel the Union.
Everybody knows that we are expression of the
Divine. Without energy we are not here. Without
energy there is no solar system, without solar
system we do not have planets and correspondingly
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no life. Each one of us has got information that Sun

is the source and Earth is the base. But we do not
feel this, earlier people felt it but did not have the
knowledge, nowadays people have the knowledge
but lack the capacity to feel. The union cannot be
understood unless we learn to feel. The language of
feeling has to be learnt. Don’t try to bring in
whatever little experience during your meditation to
fit into our knowledge process but try to understand
it as it is. Try to appreciate a flower as it is. By trying
to separate the petals and analysing it we may gain
botanical knowledge but that will not give us
understanding. The beauty of a flower lies in the way
it is. The beauty of existence lies in the way we are.
Don’t try to feel ashamed in front of somebody else,
because God has created each one of us and He is
in each one of us. When we know the purpose of the
sacrifice He has done, the happiness He wanted us
to have then we understand the ‘Sun’ that shines
everyday. That is the nature of life. The nature of life
is sacrifice and through sacrifice be happy.
“Ishavasyamidham sarvam yat kincha jagatyam
jagat: tena tyaktena bhunjeetha ma grdah kasya
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sviddhanam” so says Isa Upanishad. This means

that the entire Universe is His, therefore getting
detached, be happy. Covet not somebody else’s.
This is the only mantra that is repeated in all the four
Vedas and finds place in the Upanishads. The main
point to note is everywhere there is God therefore do
not try to possess anything. Possessing not, enjoy
and be happy.
What is it that has made us come to this level

of not understanding this fundamental? What is the
problem with us? The problem was identified even in
the mantra with the word “tenatyaktena”, which
means don’t own anything. That is there is a
tendency to own up everything and cling to it as if it
were our own. The truth, nothing is ours and
everything belongs to God who pervades everything
in the Universe. But we have started owning up
things and people as if they are ours forever. In the
language of Rev. Babuji there is undue attachment
with us for everything or person that we consider our
own. While due attachment is necessary to perform
our duty efficiently, undue attachment leads to
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generation of bondage or fetters. We came here as

an expression of the Divine but we started thinking
that everything is due to our action. We started
feeling that we are the doers and it is we who are
doing good or bad to others. Neither are we the
persons to do good nor are we the persons to kill.
That is the solution in the Bhagavadgita. The
greatest message, which is given in the Gita, is that
we are not the doers. Lord Krishna says to Arjuna, “I
am the doer, and you are only the means or the
instrument”. That Arjuna has to be only as ‘nimmitta
matram’ (being just nominally present). For just His
purposes as ‘nimmitta matram’ He goes on sending
streams of individuals into the world in various lines.
Because the very nature of life is that it will decay
and perish. To keep going His creation He sends
somebody else to replace. There is perenniality of
flow, which again is subject to the principle of
procreation. The maintaining job of creation is only
through procreation but meaningful procreation,
meaningful tradition, and a meaningful principle that
is transmitted is the divine light. When we try to
possess something and say it is our own, we are
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forming an impression in us which may otherwise be

called as samskaras which even when we tend to
forget it remains as a vasana with us. Among people
who try to get rid of some bad habits, though they
make a decision to get rid of it and do get rid of it,
the misfortune is the vasana is still there and when
circumstances of stress, circumstances of
loneliness, circumstances of company are not
suitable for you to deaddict yourselves, there is a
recurrence. Vasana is present there, due to the
samskaras made already by you. Nobody gives us
Samskaras, we make our own Samskaras and
samskaras arise out of attachment to work. That is
why every great saint has been telling us to detach
ourselves from desires and action. Unless we
develop detachment or vairagya we are not going to
progress further. We cannot progress in spirituality
towards sharing unless you develop vairagya.
Detachment, it has been always stated by

saints and others who have practiced spiritual life is
possible only when we are in a hopeless position so
as to feel we are not capable of doing anything. The
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traditional methods which have been given to

achieve this are fasting, diksha, yatra, be away from
the family, all of which are desperate solutions
because everybody understood that unless one
detaches himself physically from the environment it
is not possible to progress. For one in grhasta
ashrama it was said to be impossible to attain
realisation or brahma jnana. Detachment is
necessary to get rid of the samskaras and vasanas.
Unless samskaras and vasanas are removed it is
not possible to move towards ‘tyakta’ and ‘bhunjita’.
But annihilation of self is the basic point for us.
Union is the goal and what is the union – feeling the
presence of Divinity which has given us the life and
continue the tradition which He has given – and then
what is the tradition God has given us – sacrifice in
order for other persons’ happiness. Purusha suktha
clearly tells that Purusha medha (the sacrifice of the
Purusha – God) was meant for expressing His
happiness in His expression namely creation in
which human being occupies the top most position.
That means the Divine meant happiness for all of us.
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So if we want to achieve that principle or

character of life and we want to have the union, all
other goals take lesser priority. It is to be noted that
the union sought for is not to become one with the
Ultimate – the goal is to express the Ultimate and to
sacrifice one’s interest to such an extent that there is
happiness all round in which we are also included.
When we try to give happiness we cannot help but
get included and the analogy of the candle does not
hold well in this respect. A candle always throws a
shadow below itself and the shadow if we take it, as
detachment then it is all right but if you take it as the
nature of light itself it is not proper. The candle is
meant to give light to others, it incidentally casts a
shadow down – immediately below, but that shadow
is not the nature of the candle. The candle is happy
giving light to others through a continuous process
of sacrificing its existence, it is able to emanate and
generate happiness – light for others and so does
the Sun. Therefore, it is God. He is God because He
makes us live. The Sun dies every second so that
we may live. If we remove Sun, then we cease to
exist. So feeling the presence of Divinity or reaching
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the goal of yoga is, to see that happiness is spread

and we are happy. As Rev. Babuji puts it in his
Commandments, we should be in a position to
mould our living so as to rouse a feeling of love and
piety in others. We live in such a way so that others
also feel love and piety towards God. Any other goal
does not have any meaning at all for our life. The
union with the Absolute does not have any meaning
at all. The people of West who did not have the
advantage of the spiritual culture of this land started
interpreting this as pessimism. The people of our
land are most optimistic. We are very courageous
and tolerant, which tolerance and sacrifice has been
interpreted as pessimism. It takes enormous
courage to welcome an unknown guest taking him to
be our God and treat him with utmost respect and
share first with him whatever we have. We take our
share only after he is satisfied.
Further we have enormous confidence that

even if we commit a series of mistakes we are not
condemned, and that we are going to have another
chance to rectify. The natural order puts everything
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in its proper place. The natural order is to share,

sacrifice, live together, co-operate and tolerate. We
are born into this order and we will live in this order.
This is possible only when we feel the union. When
we feel attached to something as our own and start
having our own creation, there is a conflict between
our creation and the God’s creation. They do not go
together. He wants service and sacrifice whereas we
tend to want possessiveness and selfishness.
Please note that all the great Asuras who have been
mentioned in our puranas knew enough about all our
Gods. They were capable of making the Gods come
to them and get boons which is not possible without
having some merit in them. The problem they had
was possessiveness. Possessiveness is the problem
of a person who knows but does not yield. Instead of
yielding he tries to possess. The problem here is
that we tend to start feeling that we are the doer.
“You are not the doer ‘God’ is the doer. You are but
a nimmitta matra.” That is what Lord Krishna said in
the Gita. If we are not going to yield to the Divine,
Divinity will find its own means of getting things
done. Opportunities are always given for
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rectification. If we do not rectify ourselves now, there

is always a next life.
So attachment and consequent

possessiveness is the main problem. How to get rid
of attachment is the main question. If we close our
eyes and start meditating irrespective of the idea
given, the mind does not stay, it starts wandering
about on various issues related to the physical self
and in some instances to the Adhi Daivika i.e. some
gods whom we have accepted earlier. The
adhyatmika is made secondary as the one which
gives support to both the above. Rarely does one
start thinking about others in the family but usually
never about somebody else in society.
If we take the heart like this – heart as the

place of feeling and mind as the place of processing
sensory inputs we understand better. Thus the heart
is the plane which takes care of the feelings
concerned with the self, physiological needs,
physical drives, emotional needs, social needs and
this is the plane to which the energy from our mind
flows. All this is due to the attachment.
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Diagram No. 1
This is what the Master means by showing

the heart as consisting of two parts one upper and
the other lower and that our vrttis usually go to the
lower portion. Instead of our feelings going to the
lower level (self centered) it has to go to the upper
level relating to altruism and selflessness (i.e. the
para or the parahita) as per the divine order. Living
in happiness and thinking and doing good to others
is the mission of life. Try to feel what we can do for
others. Sacrifice our interest. Our thought process
that is generally at the lower level has to progress to
the higher level and this is where all our rishis have
stayed. All our rishis have said the same thing – in
order that happiness spreads everywhere it is
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necessary that one should not get obsessed with

their own things. One should start thinking about
something above. This is what Master means when
he says that the upper portion of the heart is the
landing place of rishis. It is not as though they are
stay put there to be seen by us. Master says it is
impossible to move into the U portion of the heart
unless the lower portion L is purified. But generally
people tend to move into the higher sphere with the
entire load and that is impossible.
This is possible only when we utilise

meaningfully the thinking process. When thinking
itself is a casualty one becomes an animal. We can
call ourselves human, only when we use the thought
process. All ‘naras’ are not ‘manavas’. A manava is
one who uses his thought and practices satya. Satya
is possible only when you think. A manava is one
who practices ahimsa. This is also possible only
when you think. Unless you feel that the other
person is also an expression of the Divine and has,
as much right to live as we have ahimsa as a
principle cannot be practised. The knowledge about
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this is there but there is a lack of feeling. Knowledge

becomes a feeling when it percolates down below to
the heart from the mind. A manava is one who
practices Brahmacharya. This is a word, which has
been misinterpreted. Brahmacharya is not being
celibate but to control ourselves in such a way so as
to behave in a balanced manner. The word
Brahmacharya is combination of the words Brahm
and chara. The process of Brahm is manifestation.
To participate with Him is to move along with Him.
Many people do not differentiate between pada and
charana. Pada is static where charana is movement.
‘Charnaou sharanam prapadye’ is stated not ‘padao
sharanam prapadye’. The goal of man is to move
along with the Divine in the path of the Divine, in the
tract of the Divine and not to become static by sitting
in one corner. Brahmacharya means to move along
with Divine. Abstinence as a method required for
Brahmacharya has a purpose i.e. if one does not
abstain, he forms attachments and as a result
samskaras start developing and as a result we get
away from the movement and purpose of Divine.
This is what the Upanishad Isa said as stated
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earlier. The attachment to work has to be stopped

but not the action. As the Gita says get detached
from the action but not from performing the act itself.
After Brahmacharya you have asteya and
aparigraha. These two principles are already made
clear in the mantra of the Isa through the words
‘tenatyaktena’ and ‘bhunjitah’. Unless you follow
these five principles you do not come to the status of
a human or Manava. To come to this level it has
been stated in tradition that it will take 82 lakhs of
lives to achieve the level of man.
The progress in spiritual life up to this level

should enable us to live without self-illusion i.e. the
delusion of an ‘I’ presiding over all our actions.
Further we reach a state where there is no doubt
about the real nature of life and lastly we learn that
rituals and rites only bind us and does not help us to
liberate ourselves. We learn that words and acts
should be perfectly moral, we should abstain from
killing, stealing, adultery, lying and avoid intoxicants.
This is the level of the human being. Those who are
not at this stage are no where near D consciousness
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and are trying to become human from the animal

level into which they are born. We find in the Gita
wherein Lord Krishna states that – among
thousands of people one cares to think of me and
among thousands of such people thinking about me
only one reaches me. The meditation, which we do,
should enable us to come to the level of man. The
efficacy of the system depends on whether we are
able to achieve the same. From the level of manava
we will need to progress further to live in the
consciousness of altruism (parahita). This is the first
level of super consciousness we need to achieve.
How do we achieve the same? The reason why
people go to several places is that they are in search
of a system to achieve this level. Here revered
Babuji says that there are two points in the chest
region namely ‘A’ and ‘B’.
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Diagram No.2
The point A is at two fingers width across and

three fingers down from the left nipple and another
two fingers down is the point B. We will not be able
to locate it physically but will have to locate it
psychically. It is also stated that these
measurements are according to the abhyasis fingers
width. Rev. Babuji said that by meditating on these
points we will be able to control our urges. Note that
we are not to annihilate the urges, because if we
annihilate we will no longer be participant in the
process of creation and grhasta duty gets badly
affected. The urges must be brought down to a level
of balancedness. The thought, which has to be
maintained at point A, is that ‘every persons is my
brother and sister and they are developing true love
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and devotion to the Master’. By doing this the

sensual urges get reduced. It works mainly because
it enables development of love. When one starts
thinking that all are my brothers and sisters, and
share with us whatever we have without any
consideration for what we are going to get in return.
We share the love and possessiveness is removed.
Love demands sacrifice. We come from love to
sacrifice. By maintaining the thought that each
person is our brother and sister we start developing
love.
The modification of Rajayoga that has been

given by Rev. Babuji is this. By ignoring the points of
‘A’ and ‘B’ there is no Sri Ramchandra’s Rajayoga.
These points are his discovery and a solution to the
much-vexed problem in yoga sadhana finds finally a
practical method to solve in this method. Humanity
will forever be indebted to him. All glory to God to
have sent such a Supreme Personality the Eternal
Master Sri Ramchandraji of Shahjahanpur, U.P.
India.
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Satisfaction if we can’t have directly will lead

to perverse behaviour where we seek vicarious
satisfaction. Why is it people go to Cinema. Just to
get vicarious satisfaction. There is no need for any
great Psychologist to explain this. What we do not
get in real life we try to get through novels, journals,
blue films etc.. It does not matter much to distinguish
them. But the atmosphere is polluted. It is
surcharged with these ideas. The ideas are floating
in the atmosphere affecting us day in and day out. It
requires enormous capacity and effort to purify such
an atmosphere. There is no place in our homes,
which is not invaded by the thoughts on
pornography (sex), crime or violence. Thanks to the
Television channels even our kitchens and prayer
rooms are polluted leave alone the drawing and
dining rooms. We seem to live, move and have our
being in this polluted atmosphere all the time
choking our souls with this filth. This is achieved by
what goes by the name advertisement psychology –
that has exploded into every advertisement. We
cannot see any program in any channel of the TV
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that we can say does not carry the advertisements

loaded with these polluted and highly choking inputs.
That being so, now we are talking about

parahita and parasukha in an atmosphere that is so
polluted. But, how to achieve this? Is it not for this
reason our minds are highly excited and does not
allow even a few minutes to contemplate on God or
any other sublime subject. The answer has been we
do not see God nor is there anything that is more
important than the self and selfish ends. This is the
refuge of an ostrich. What levels we have degraded
ourselves can be understood only by those in whom
thinking has not yet become a casualty. The
problem of the polluted environment alone made
even in good olden days for the many who sought
the goal of life with sincerity to go to far off places
from residential areas – may be Himalayas or other
mountain resorts to feel peaceful and work within.
They were always also having an Indra who was
envious of them and a little apprehensive about his
post to disturb them with his nymphs and dancers.
Today we do not have to wait for one Indra to disturb
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us. All the TV, radio, magazine editors and directors

are all Indras bent on disturbing our peace and our
search for peace. Even so the Asuras were
disturbing the peace lovers who were contemplating
universal good and universal peace. One Ravana
here and one Hiranya Kasipu there. But now all our
TV directors, cinema directors and all the editors of
all news magazines leave alone magazines of
cinema and porn stuff are all the Asuras in this task
of disturbing our peace within and our search and
endeavour for peace outside.
Against this backdrop we are now talking of

universal peace and the need to live in accordance
with the laws of Nature. The natural balance is badly
threatened and it is our bounden duty to restore the
same to its original status of purity. It is our dharma
or swadharma. It is imperative that we live according
to the laws and principles of nature, which are
adumbrated by the concept of service and sacrifice.
Without developing these there is no way out of this
pollution. How do we do that? As it has been
explained earlier by meditating on the points ‘A’ and
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‘B’ as laid down by the Great Master. We should

endeavour to live at the higher level in the heart and
do not yield to the urges and pulls and pressures of
the lower nature. It is yielding to those that has led
civilisation to this hopelessly bad and wretched level.
It is our duty to become saints and live at the level of
service with sacrifice. That alone is our swadharma.
That alone will please God and cause peace and
happiness to all.
As was stated earlier the landing place of rsis

of yore and saints in this state of super
consciousness prevailing in the U portion of the
heart. All our Vedic mantras which talk about good
to others and in general like ‘may it rain well’, ‘may
the cows give more milk’, ‘may the king be blessed
with good progeny’ etc. are all mantras for the good
of others. Though the prayers are only to many gods
like Agni, Varuna, Indra and others, which may be
even called elements, still the prayer is for the good
of all – it is aimed at parahita and parasukha. These
persons are saints because they thought about good
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of others and worked for it incessantly. So also it is

our birthright to be saint.
Everyone has a birthright to be saint. God has

given the capacity to think, by exercising this faculty
we become human, and by exercising the same for
the good of others we become saints. This is the
minimum level of achievement we can have and we
are supposed to have. The preliminary stages of this
consciousness are what a child has by birth. It is
innocent, it does not distinguish between persons,
and it speaks always straight and the truth. We
teach later how to tell falsehood. However, in the
West certain psychologists, more particularly the
Freudian type have considered the child to be
polymorphous perverse. That is what we can see in
the child when we look at it from our angle. But if
you look at it from its angle it is always an angle. We
compared the child with ‘Bala Mukundam’ and
‘Vatapatra Sayee’ etc.. Note the difference in the
approaches. The child is innocent and does not give
too much weight to the various thoughts we give to
it, even if we scold it forgets it and is back as
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innocent as it was earlier. That is the stage to which

a person of the caliber of a saint has to progress. He
cannot afford to count the harms done by others. He
counts only graces and lives forever in innocence.
The funniest aspect of life is that we tend to

ignore the god given faculty of forgetting and go on
struggling to develop memory. Memory gives rise to
bondage. Forgetting enables us not to form links of
bondage. Forgetting is a god given gift. If we
remember everything then our heads will crash.
Thus naturally we forget many things. But the faint
impressions are still there. The dirt is removed yet
the stink is there. This is what we call the vasanas.
Once our thoughts are brought up to this level

Rev. Babuji says we have reached the preliminary
state of super consciousness. It is not as though that
we have already crossed the limits of animal
consciousness. The animal consciousness persists
whatever may be the stage of spiritual growth. If
animal nature were to go totally we would not have
had a Saint Vyasa who is called Bhagavan in the
tradition. What happens is that our thoughts most of
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the time would relate to doing good to others and the

animal urges and wants would be reduced to the
minimum. This is one of the significant deviations in
this system. In all other systems of sadhana it has
been held that Kama (desire) and Krodha (anger)
are to be annihilated. But in this system they are
sought to be moderated and bring to a sate of
balance. Rev. Babuji says that if Kama is annihilated
then intelligence itself would be lost and Krodha is
annihilated no action would be possible.
The undue stress on these two aspects of life

alone made other systems insist that a householder
(grhasta) is not eligible for spiritual life. It is highly
refreshing to hear that the majority of human
population which was denied this possibility by such
institutions like monasteries, sanyasi orders etc.,
which have been held to be the only means to live a
spiritual life is not so and that all the human beings
are eligible for spiritual life as a birth right. This is the
charm and call of this system of Raja yoga.
The consciousness that is had at the level of

the U portion of heart is the human consciousness
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and that which is below in the portion L is animal

consciousness. The idea that is generally had that
all human beings are born with human
consciousness is not correct. The majority of the
human beings is born and continues to live in animal
consciousness. But the possibility of living in human
consciousness where service and sacrifice in our
action can be expressed is the call of the Divine and
this we shall endeavour to live up to. From animal
consciousness to the human consciousness and
further up to the limit of preliminary state of super
consciousness is the minimum level every one of us
have to endeavour to live up to.
Further please note that up to the Lower level

in the heart all the contents of our consciousness
are products of the sensory inputs. All that is
knowledge is only sensory in origin. The ways of
knowing that is generally accepted universally are
Pratyaksha (perception), Anumana (inference) and
Upamana (analogy). For all these types of knowing
sensory inputs alone is the basis. There is another
category of knowing that is called Sruti where we are
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accepting knowledge communicated to us by great

men as valid. This is the Bible, the Koran, the Vedas
and other works as Bhagavad Gita. Apart from this
certain philosophical systems like Advaita Vedanta
accepts Apta vacana as one more method of
knowing. Here the idea is that the friend (apta) has
no reason to tell something wrong and as a matter of
fact he intends to tell good and therefore the
knowledge gained through this method was also
accepted as valid.
Above all these ways of knowing is the criteria

that whatever is experienced as knowledge should
be workable in day to day life. That which does not
work is not true. It does not suffice if it works once; it
must work whenever it is asked to work. The
concepts of validity, reliability and repeatability are
essential requirements of knowledge at the sensory
level.
But all these are in the realm of the sensory.

These criteria will not hold good in the realm of
feeling which is the characteristic way of knowing in
the higher plane. The language of God i.e. feeling
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must be learnt. Love towards others is not a matter

of knowledge; it is a matter of feeling. We love
children – play with them, caress them, and pamper
them. But when they do not behave well we do not
mind giving a good thrashing. In all these things
which appear different and even contradictory there
is love that is running behind. In the realm of feeling
what we see is not necessarily true. We shout at the
mother, sister or wife when they do not take the
medicines that is to be taken out of love. For an
outsider it may appear that the person is shouting at
persons whom he should respect. This is his
judgement but for the person who is performing the
act of shouting it is another way of loving. This
language has to be learnt. We are accustomed to
sensory knowledge.
All the apparatus of Antahkarana or that

which helps in the formation of consciousness
consists of the Buddhi, Ahankar, Manas and Chit. All
these apparatus work on the input given by the
senses. All the knowledge we have is sensory. The
realm of super consciousness is beyond this and is
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in the realm of feeling. Unless the thoughts that

derive support from these apparatus is controlled
there is no possibility of learning the language of
feeling or in other words the entry to super
conscious levels is out of question. That is why the
most preliminary apparatus i.e. Chit has to be
controlled for doing sadhana. Unless Chit is
controlled, we will not learn the language of feeling.
‘Chitta vrtti nirodham yogama’. That is the stream of
thoughts or stream of consciousness has to be
controlled. This by itself is nothing. But this
unfortunately has been confused to be the goal
itself. There lies the fallacy. When the chitta is
controlled we begin to learn the language of feeling.
We start feeling the divine spark within. The Divinity
is felt as something that is closest to us. As we have
stated that chitta vrtti can be controlled only when
we meditate on Points ‘A’ and ‘B’. This is the logic of
this system of Rajayoga of Sri Ramchandra. This is
a new discovery that enables to feel the presence of
the Divinity by attending to simple meditational
practices.
152
What happens to the content of

consciousness next? The super consciousness of
the lower type namely D consciousness that is in the
upper portion of the heart gets transcended and we
enter into the realm of D1 consciousness. The seat
of this consciousness is located in between the two
eyebrows generally known as the region of the Ajna
in yogic literature. The movement to this level in this
system is not from Muladhara through
Swadhishtana, Manipura, Anahata and Visuddha to
Ajna. That path is Sakteya or Kundalini yoga. In this
system the path from the D Consciousness to D1 is
through a zigzag path covering certain yogic centers
of the Dayal path. It is not necessary to go into those
details in the context of understanding the efficacy of
this system of Rajayoga. Suffice it to note that the
heart is the base of our existence (which relates to
the element Earth). From this level we gain
discriminatory knowledge (Viveka) which develops
further into detached (due attachment) outlook
(vairagya). From this level we move towards the
knowledge of inter dependency which is the nature
of the soul (Atma). The interdependence is just not
153
mutual dependence amongst us. It is more inter

dependence with God. Further we move on to the
third level of development of devotion (Bhakti). In
this state the prayers which are generally of the
nature of petitioning ceases and we pray to God for
prayer sake and all the time feel the dependency on
Master. This leads to a certain amount of
helplessness, which takes us to the next step. From
thence we move to the understanding of absolute
surrender to God (Saranyatva), from there we move
to settledness in the memory of God, and we feel
settled and balanced.
From there we move to this level of super

consciousness D1. The preliminary state of parahita
that we spoke of at the point of the heart gets
transformed to finer shades.
154
At D level the parahita karya is also tinged

with selfish motives of name and fame. All service
done is sought to be acknowledged and
remembered. The nameplates on the marriage halls,
water facilities are invariably associated with the
service. Even for small service they provide they
seek enormous publicity and need for
acknowledgement voiced or silent. The
advertisement cost far exceeds the actual service
they have done. But at the higher level of
consciousness that exhibit the parahita at the D1
stage the services are rendered even without the
awareness of doing service. Here there is no
selfishness of any kind and all actions are meant for
the good of others.
Let us not confuse that the person at this

level (D1) ceases to be animal or human. He is both
but the predominant quality expressed is Divine –
one of service and sacrifice. As a gross analogy it
may be said that D consciousness is what a
Duryodhana exhibited and D1 is the consciousness
expressed by Karna. The former who is known to be
155
a kind and generous person always wanted

appreciation for his work while the latter did not
bother about that and served whenever he could
and sacrificed his personal interests also many a
time. The D1 consciousness is growth over and
above the human consciousness at D. Having
achieved the preliminary stage at D level i.e. after
becoming a rishi tulya it is stated in the tradition that
seven more lives are required to gain this stage of
seeking Moksha or Liberation (Mumukshatva). What
actually happens is that by sadhana and after going
through various stages of spiritual growth mentioned
earlier we are enabled to weaken two more fetters 1.
Sense desires and 2.Ill-will towards others. This is
what is achieved in D1 consciousness. A person
who comes to this stage, it is stated in tradition, will
be born once more and that is the last life before
achieving the no-return stage. The actual condition
of a Brahma Jnani or Brahma Rishi is that he knows
he has to surrender everything to God. This he
accomplishes in the next life. (Readers may study
the life of the great king turned Brahma Jnani
156
Viswamitra who finally surrenders everything to Lord

Rama).
That being the position obtaining in our hoary

tradition, it is our bounden duty to achieve the
various levels of super consciousness that are made
easily achievable with the practical methods given
by our Master Rev. Babuji Maharaj coupled with the
help of the Master’s transmission or Pranahuti.
A point again to note is that we will not be

able to move into the upper portion of the super
consciousness here (D1), which is on the right side
as against the left side in the heart region directly.
However much we try it would not be possible. It is
essential that the point B should be thoroughly
cleaned (by means of steady practice of meditation
on the point and not cleaning of any kind) and
through that enter the point B1 so that entry into the
upper portion here on the right side is possible
through entry in the left portion. This is one of the
fundamental discoveries of the Master called the
principle of Invertendo.
157
At this level also we have two points A1 and

B1. It is necessary that these points are also kept
clean and pure to live in the state of superior sort of
super consciousness. Master says that this is
possible only by working on points ‘A’ and ‘B’. There
is no work at A1 and B1. All work is to be done at ‘A’
and ‘B’ only. According to the purity of ‘A’ and ‘B’ the
purity of A1 and B1 is achieved. As noted earlier the
region has also an upper and lower region but in
inverted manner compared to the condition in the
heart. This is a very important point to note. The
level of superior state of super consciousness
denoted as D1 enables us to break away from the
already weakened fetters of sense desires and ill-will
and one achieves clearer state of realisation. This is
the state from which there is no return to rebirth at
the material plane or this is called the state of
liberation in the normal sense. But existence
continues in the higher plane. It is almost impossible
to move further to higher regions because service
becomes very difficult to perform and without service
progress in spirituality becomes impossible. That is
the reason why in the tradition it has been stated
158
that even gods want to be born as humans so that

they may grow out of the bondages of higher
regions. So much remains to be done as our
existence in the brighter world continues and is as
much bondage as the grosser one.
So the true seeker yearns for the Ultimate

and thus the journey to Infinite moves further. We
have seen earlier that the input for the
consciousness at the heart level is heavily
dependent on the Lower portion, which is basically
sensory in nature. From the sensory level of knowing
we have moved to the non-sensory way of
understanding through feeling. This has enabled us
to move in the lower level of super consciousness.
With the help of this non-sensory understanding we
moved into the level of D1 consciousness. Here this
super consciousness drenched in the various
conditions mentioned earlier in its march becomes
our input. It is in the Lower portion in this region.
Through this we have to move to the Upper portion
(see Diagram 3).
159
And thus from the language of feeling which

has guided us so far, we have to move on the realm
of non-feeling, feeling. Here the language of silence
starts. Silence speaks so to say -–however
meaningless it might appear to be. If we try to enter
into this state through the Lower level as understood
at the heart level it is almost impossible. Having
however entered into the region of the upper here it
becomes possible for us to express our being
through action, which are socially and spiritually
relevant. That is the nature of parahita that is
possible and practicable here. The region of light
begins and showers of light are experienced or
rather imperienced.
Further approach to the realms of humility

and total dependence of the Master becomes
possible only by purifying the point B1, which
enables us to live with finer ideas. The purity here is
dependent on the purity at the point B only. There is
no action at this level. The action is only at the point
B. In practice it means that we get oriented to the
Divine more and more and feel less and less of
160
ourselves. The process of total negation starts. The

humility that is developed at the earlier levels gets
firmed up and we enter into the realm of fana
(negation). This enables us to move on the D2
consciousness.
Diagram 4
This is further refinement of the super
consciousness achieved at D1. To express this in
words is difficult. But traditionally this has been
equated with the simple awareness of Sat, Chit and
Ananda. The top most level according to tradition is
thus achieved. Here we do not get any super normal
powers to exhibit, but we always live in a state of
consciousness which reflects its nature and emits its
fragrance all around. There is a peculiar calm and
peace enjoyed by everyone who sits by his side and
all other ideas temporarily get suspended. There is
161
vibrant force that permeates the surroundings all the

time. The radiation of the Divine will be emanating
from such a person. Up to this is the realm of the
heart. Beyond this lies the realms of the Divine or
what Master calls the Mind region of God. It is at this
state the sadhaka loses 1.Lust for form 2. Lust for
formless 3. Conceit 4. Restlessness and 5. Prime
ignorance of the nature of self. Then the entry to the
realm of the Divine becomes possible. Access to the
region of the Mind of God is given. It is only at the
level of D2 consciousness the real problem starts
from the sadhaka who has traveled all along with
humility. The tests of humility lie here. Attachment
and possessiveness of the Divine though premature,
starts here. The servants of God become Asuras at
this stage. That is the story of Jaya and Vijaya who
were the gatekeepers of the Vaikunta who through
arrogance and possessiveness hurt the feelings of
Sanath Kumaras and were cursed to born as
Asuras. (Note: this annotative story is given only to
understand the problem and it should not be
confused that the realm of Lord Vishnu is anywhere
here. Master has clarified the position about these
162
functionaries and their playground is much below in

the Pind desh).
The principle of Invertendo works again. The

upper portion of the region of super consciousness
of the D1 type, which was in the right side again,
gets inverted here and is located in the left side. The
D2 consciousness lies in the region named B2
marked U. The access to B2 is through A2 which
again is dependent upon the purity achieved in B at
the heart level. Discerning abhyasis should note this
point that meditation at point B suggested in the
beginning of sadhana is the key to all the levels
above.
Beyond this lies the realm of Gods Mind or

the Mind region. It is considered not necessary to
note these regions except for knowing the
possibilities in higher approach. The Mind region as
already hinted earlier is beyond the scope of the
abhyasi to know fully. The Central region which is
the discovery of the Grand Master Lalaji Maharaj is
the final limit up to which we can move with the help
163
of the practices stated earlier and the help of the

transmission the unique principle of this system.
II
Sri Ramchandraji Maharaj of Shahjahanpur,
U.P. India has presented his system of Rajayoga in
more than one manner. In his first book
‘Commentary on Ten Commandments of Sahaj
Marg’ he explained the system from the point of
practical methods to be adopted to achieve the
desired goal viz. Moderation in daily life. This is
broadly the ethics of the system. In his book
‘Efficacy of Raja Yoga in the light of Sahaj Marg’ he
has presented the possibilities of human
consciousness for development from the absolutely
self-centered one to Divine oriented through various
levels called by him as heart region, mind region and
central region. In this work he invents two points in
the human frame located in the region of chest, ‘A’
and ‘B’ and advises meditation on these points for
evolution of consciousness. In his book ‘Towards
Infinity’ he has presented the system of various
levels of consciousness lying twisted due to the very
164
nature of evolution (involution) itself and identified

mainly 13 knots and many more of lesser
importance for general assessment of growth of an
individual.
Before any person evaluates the worth of the

system it is necessary to note what is the goal that
the system is offering. The system of Rajayoga
presented by Sri Ramchandraji Maharaj has got a
definite goal of making the human living happy.
Happiness in creation is the aim of the Lord when
He manifested Himself as Nature and all creative
processes thereafter.
Any system which says that the world is

unworthy and is sinful or qualify it by any such
adjectives and exhort individuals to get back to the
Lord or His home is asking for something that is
different from what God intended. We are all here
only to share His glory and be happy. After the span
of life expires everyone is entitled to get back to his
Home. This can be achieved by following simple
ways of living.
165
This objective of the practice namely

achieving happiness is naturally dependent on
Peace and Harmony that an individual can achieve.
Peace and Harmony invariably involve others in the
consideration. Therefore the basic and essential
inter relatedness of existence has to be known,
realised and then practiced. For this the method
suggested by the Master is the development of
necessary moderation in all spheres of life leading to
a balanced way of living.
The system does not propose any austere

measures to be practiced to curtail Kama (Sex urge)
and Krodha (Anger). He gives practical methods of
meditation on certain points identified and located by
him. He further makes it clear that annihilation of
these basic urges will only engender life itself. He
says they are God given and cannot be annihilated.
He advocates certain purificatory practices in
addition to the meditational practices and also
advises the individuals to take help from other
brothers and sisters who are capable of assisting
them in this regard through the system of Pranahuti.
166
However, he demands that Moha (lust or

infatuation), Lobha (greed) and Ahankar (Egoism)
are to be tackled by the individual himself through
self-restraint or other methods. To achieve this he
has suggested the Ten Commandments to be
followed. They are necessary if one wants to lead a
balanced existence. As for Ahankar, he says that so
long an individual is capable and says he is capable,
there is no Ahankar. He gives the example of a
person who is a Ph. D. and says he is one, there is
no Ahankar but if he is not and says he is one such
then that is Ahankar. Thus we find a totally different
meaning given to this much-dreaded term in
traditional methods. More than that, we see through
his example that Lie or Falsehood is the product of
this Ahankar. So long as a person is bound to truth
without giving unwarranted exemptions under which
falsehood can be uttered, one can be sure that he is
not in the clutches of Ahankar.
The practice of the Commandments given by

him appear to be easy for the beginner but as he
starts practicing it becomes clear to him all these are
167
not that easy unless there is corresponding spiritual

condition. An attempt is made here based on
experience of the aspirants to identify the various
levels of consciousness required and the meditation
on ‘A’ and ‘B’ points to be practiced. It is easy to see
that point A meditation involves the good of others
while point B meditation takes into consideration the
development of the self. Therefore, so long one is in
the realm of self-oriented consciousness the
meditation on point B will be highly useful and
necessary. Similarly when the state of
consciousness covers other than the self, meditation
on point A is useful and necessary.
It should, however, be borne in mind that

meditation only on these points ‘A’ and ‘B’ will not be
enough. These are in addition to the regular
requirement of meditation on the heart advised in
the morning and the purificatory practice given for
the evening. In addition regular individual training
with the trainers and Satsang should be practiced.
1. First Commandment. To practice this

commandment it is necessary that the aspirant
168
understands the temporal nature of existence

and the need to detach oneself from sloth and
indolence which makes him sleep longer hours
than required. It also demands that the
importance of the Goal be always kept in mind.
Traditionally this was called the development of
Viveka and Vairagya.
Therefore, it becomes clear that the Knots 1 and

1a are to be loosened. This can be done by
meditating on the point B, located by the Master,
which when made clearer makes the goal clearly
understood.
2. Commandment 2. To practice this commandment

one has to understand that he cannot be
confined to the animal level of existence and has
to transcend the basal needs level. It also
demands that one is clear about need for love
and devotion to the Spirit behind all existence.
This also relates to the knots 1 and 1 a and

therefore meditation on point B is necessary to
be practised diligently.
169

one has to have faith in oneself that he can reach
the goal apart from the requirements of the
earlier states related to 1 and 2 Commandments.
This also relates to the knots 1 and 1a and

therefore the practice on meditation on point B is
absolute must.

one should know the essential nature of life that
it is simple and one need not struggle always
against it. The oneness with all forms of
existence can be had only when one knows his
integral and inseparable oneness with it. This
demands the consciousness of the nature of the
individual self.
This relates to knots 1a and 2. Therefore,

practice of meditation on point B which makes it
clear that Divine is omnipresnt is necessary.

one should know the true nature of oneself.
Traditionally it is called swa-swaroopa jnana.
170
Unless this nature of total dependency on God

for existence is known it would not be possible to
accept miseries of existence as Divine blessings.
This relates to knot 2 and therefore meditation on

point B helps a lot in achieving this level.

one should know the nature of the self clearly as
interdependent with other forms of existence
apart from the Divinity itself.
This relates to the condition of knots 2 and 3 and

therefore can be easily practised only when one
is regular with the meditation on both the ‘B’ and
‘A’ points.

it is necessary that one should know that he is
totally dependent on God and mainly his devotee
consciousness.
This relates to the condition of knots 2 and 3 and

therefore even as in 6th commandment
meditation on both the ‘A’ and ‘B’ points is
171
necessary. It may be noted that unless one

practices meticulously and regularly on these
points the stabilisation in 2nd and 3rd knot will not
be possible. This alone is the basis on which
Devotion in the real sense to the Master
develops.

it is necessary that one realises that there is
nothing existent without the Divine and therefore
one has to maintain the purity of existence in
every sense of the term. Purity demands honesty
and piety and to practice them without the
awareness of the inherent Divinity everywhere is
not possible.
This relates to the knots 3 and 4. Therefore, the

meditation on both ‘A’ and ‘B’ points alone will
make this attainable.
9. Commandment 9. To practice this it is necessary

that one fully understands the true nature of his
self (as being dependent on God and others) and
172
the need to maintain purity of existence in all

respects as Divinity is all-pervasive.
This consciousness is the sum total of all the

earlier states of consciousness and essentially
relates to the knot 5. Meditation on points A and
B assiduously and regularly enables one raise to
this condition.
10. Commandment 10. To practice this one has to

know his humble status before the Divine.
Humility is a virtue that develops only when one
becomes conscious of the limitations of existence
and the infinitesimal proportion of existence over
which he deludes himself as having control.
This relates to the knot 5 where the nature of

reality in its gross form is had. Meditation on
points A and B are essential for achieving this.
As a matter of fact the entry to the higher realm
of Consciousness marked, as U by the Master is
possible only when one has reasonably
managed to practice the first 6 Commandments.
173
To consider that the practice of these

Commandments is not all that essential because of
the Transmission of the Master or because of the
Grace of the Master ever flowing to us is not correct.
We have to do our duty. These are Commandments
and therefore should be implemented. It may take
time but one is sure to meet with success with
determination and dependency on Master.
174
THE MASTERS
STORY OF REVERED LALAJI
MAHARAJ
"Great men are not accidentally born, they
are born when the world waits for them in eager
expectation" said Swami Vivekananda. After the
influence of the East India Company got entrenched
in India, leading to the enslavement to the British
empire which ruthlessly followed the principle of
expansionism to the total detriment of the local
culture and traditions. This resulted in abject
submission in to the economic, political and finally
spiritual systems of the white race and their belief
and faiths. This period is generally agreed to be the
low ebb of Indian ethos. Thus the medieval and
modern periods in the contemporary history of India
are regarded as dark periods which produced only
intellectual giants who could speak with double
tongue always to their advantage and that of the
rulers of the day. No spiritual spring was there from
which the yearning masses could draw their succor.
Sanatana Dharma which is Spirituality per se
beyond all religions, was almost lost even in the land

of its origin. Many great men were however satisfied
with social and cultural reforms, armed mutiny or in
the religious rejuvenation of society. However saints
of the calibre of Swami Vivekanandaji who are
pioneers in the field of spirituality and the guiding
personalities in the field even today were convinced
that a day would come when mighty minds would
arise and India would show light to the world.
Thus the power of Nature descended in

human form as Samarth guru Mahatma
Ramchandraji Maharaj. It happened as Divinity
would will, on the Basant Panchami day in the
month of Magha in the year 4974 after the beginning
of Kali yuga corresponding to the 2nd Feb. 1873
A.D. at Fategarh in the state of UP in India. His
father Sri Harbux Rai belonged to a very
distinguished family of kayasths. His great grand
father was a person of rare genius and his fine
qualities and noble attainments won for him, from
the Great Moghul emperor unstinted praise and
friendship. He was given the title of Chowdhari and a
178
Story of Revered Lalaji Maharaj
jagir comprising 555 villages. He resided in the town

of Bhoomigram in the district of Mainpuri in UP India.
The family which got affected by the after effects of
the uprising of the Indians in 1857 (called sepoy
mutiny by the biased British historians) migrated to
Fategarh, U.P. Here he worked as tax
superintendent and began to live with his family. But
in the changed circumstances his state had been
subjected to considerable damage and his assets
were just enough to live the old aristocratic life.
His wife was a saintly lady. Her heart was full

of devotion and she was strongly attracted towards
God. She had great regard for saints and served
them whenever she had an opportunity. She had a
melodious voice and her recitation of Ram Charit
Manas thrilled the audience. Charity the principle of
a Grhasta was practiced by her to the fullest and no
needy person ever left her house without
satisfaction. However she had no children.
Therefore they had adopted a son.
Once a saint came to Farrukhabad and she

went to his satsang along with the her husbands'
179
younger brother. The melodious singing of sakhis of

Saint Kabir by the saint touched her tender and
devotional heart so much that tears welled up and
she got into a state of absorption. This was
observed by the saint who silently blessed her.
Since then the love for God increased in her and she
soared into samadhi condition often. One day an
Avadhoot called at her door. He sat down and asked
for food which was served to him. After partaking of
it he asked for a dish of fish. As she was a Vaishnav
she found herself unable to provide the same and
asked her maid to make some arrangements. The
maid brought the fishes from the outer kitchen of the
house and the same was served to the Avadhoot.
After getting satisfied with his wish, while leaving the
house he asked "what ails you?" Though she did not
reply the servant maid said the lady has no children.
After a few moments beaming with brightness,
raising his fingers towards heaven said "One...
two..." and so he left. Soon after the first son Sri
Ramchandra was born on 2nd Feb. 1873 A.D. and
another son was born on 17th Oct.1875 who was
named Sri Raghubar Dayal.
180
Sri Ramchandra affectionately called Lalaji

Saheb from his childhood used to recite Ram Charit
Manas for his mother in uncommonly sweet and
melodious voice inherited by him from her. While a
child, he inculcated in himself a deep love for music
and had an amazing aptitude for producing an exact
imitation of the intonation etc., of any song which he
had heard only once. His mothers' spiritual life had a
great effect on him and he had at that age
developing a strong love for Reality.
His mother breathed her last when he was

only seven years of age and he was brought up by
another woman who loved him very dearly. Lalaji
had deep regard for her all her life. Once she
wanted to give him all her property to him but he
firmly refused to accept it and on his own part gave
her presents and help throughout her life.
He was educated in Urdu, Persian, and

Arabic by private tutor and learnt Hindi from his
mother. Later he studied at the Mission School at
Farukhabad and passed the English Middle
Examination. While at school he lived in a very small
181
room. During those days he was assisted by a

muslim teacher in his studies and was influenced by
him. One day while playing the game of tops with
other boys, the whirling motion of the top reminded
him of the work for which was born and since then
he took up his spiritual preparation and work. It is
the will of God that he attained perfection within a
brief span of seven months. While only a student his
entire system was transformed into a celestial inner
light and his consciousness ascended and
transcended all the known stages and reaches to
reach the state of statelessness.
He was married to a noble lady of a

respectable family. His father expired soon after his
marriage. At this period Raja of Mainpuri had
brought action against his ancestral property and he
lost all the property. His brother, who was adopted
by his father also expired around this time.
Circumstances forced him to move into a much
smaller house and lose all the comforts which he
had till then.
182
At that time one of the associates of his father

who was then Collector, Farrukhabad learnt of these
tragic incidents and invited him to join as Paid
apprentice in his office at rupees ten per month.
Sri Lalaji grew up into a perfect specimen of

graceful manhood with perfect build and average
height. His outward gracefulness is just an
expression of the inner harmony he enjoyed. He had
a wheatish complexion. His broad and high forehead
was indicative of the vast store of intellect which he
used not as one used a lamp for his own seeing but
like a light house to guide those on the sea. Most
remarkable were his eyes which were like two bright
stars which appeared to see through everyone and
every thing. Sleep and wakefulness seemed to lie
intermingled and in repose in those eyes which
caused an awakening in a human being with a
single movement of their lids. They were homes of
silent prayer or sweet, silent rhetoric of persuading
eyes. He was of amiable feelings and his
countenance a beauty of the highest order. His hair
was silken to the touch. One front tooth was
183
comparatively larger. His ears were of medium size.

He sported a small beautiful beard and a mustache.
Sri Lalaji did not like luxury of any kind. The clothes
he wore were simple and clean. Kurtas, shirts,
pyjamas and dhotis were his usual wear. Sometimes
he wore a waistcoat over his kurta and a buttoned
up coat reaching down to his knees. He wore
colored cap and wrapped a shawl around his
shoulders in the winter. He wore no ornaments.
Lalaji saheb kept his eyes mostly down. He did not
laugh aloud but simply smiled. His smile announced
goodness and sweetness, and brightened others
with its spiritual vivacity. He was a great lover of
humanity and often used things given to him with
love inspite of his own dislike for those things. He
hated flattery and though he loved his followers with
their faults he never failed to enforce stern discipline
with love.
Frugal in his food habits he lived an

unostentatious life. He did not take break fast.
Bread, pulses, and chatni was his morning meal,
while in the evening he took bread, vegetables and
184
pickles. He did not take meat, ice or tea. Kachauri

and arvi were his favourite dishes.
He always had a tight program. He never

slept after the sun-rise. After attending to natural
calls he put on clean clothes and devoted himself to
spiritual sadhana imparting training to others. After
that he went to office. On return from office he again
imparted spiritual training. He took early dinner and
went for walk around 8 P M. After that he busied
himself with training the aspirants and went to bed
by 10 R M. But without going to sleep he used to
attend to the aspirants till 2 a.m. in the morning. He
always slept in a separate room but also shared the
same with satsanghis. Sometimes he took his
guests for walk along the banks of Ganga and also
to fairs for a change.
By nature he was always calm but was easily

moved by the pains and pleasures of others.
Possessed of a melodious voice, he was an adept at
employing sweet language for communicating his
thoughts and captivating the hearts of his audience.
Rarely could he be angered. Not given to
185
superfluous talk, he spoke as little as possible.

However in answering questions put to him he dealt
with them exhaustively and seldom was the inquirer
left with doubt on any matter. In case there was
some one who could not understand him, he brought
about the desired state in that person who acquired
an experience and knowledge of the subject under
discussion.
With a view to train his fellow brothers and

disciples he performed the duties of a householder
exceedingly well. He respected his elders and
saluted them, exercised humility with those of his
own age without resorting to humiliation, and loved
those who were younger than himself. He did not
smoke. He did not like playing cards or chausar.
Sometimes he sang and played on the harmonium.
Sri Lalaji was very much against rituals and

favoured widow marriage as well as female
education. One of his wishes was that the children of
satsanghis marry amongst themselves; but early or
late marriages did not find favour with him. His
servants were like members of his own family, and
186
were paid on due dates. According to him, servants

were helpers and should be engaged to do work
which their masters could not generally do
themselves. Breaking of promises, spending more
money on ceremonial occasions than one could
afford to, were strongly disliked by him. Backbiters
got no sympathy from him. On the contrary, they
were strongly reprimanded - "You have not been
appointed spies," he would say, and bring them to
the right path at once. Sri Lalaji was transferred from
Kaimganj to Fatehgarh in the year 1908. He began,
for most of the time, to live in seclusion and to
remain lost in God. There was an old servant who
did all the house work. Lalaji's personality, mode of
living and general behaviour impressed his
neighbours greatly and they loved him dearly and
respected greatly. In the beginning, some teachers
came to him and were transformed in no time.
Finding a great change in themselves, those
teachers told some students about the change
wrought in their personalities without their own effort
and this brought some students to Lalaji, and they
also got transformed likewise. Learning of this
187
amazing and novel method other people began to

come, but Lalaji did not start mass or, regular
satsangh at that time. He used to transmit, cleanse
and transform them saying that his work was that of
a sweeper or washer man, Who ever came to him
would be cleansed through and through. After his
manas was cleaned he would get a guide according
to his samskaras. His motto was, no undesirable
should be initiated but if one had come, he must not
go back. He greatly hated to be called a guru. About
imparting training, he used to say that he was only a
peon to his officer. He had simply to carry out the
orders of Divinity without thinking about the success
or failure of his efforts.
Sri Lalaji established regular satsangh from

the year 1914 and started training his followers. He
did not put off his work even during his illness. After
his retirement in 1929 he began to give all his time
to his noble work. He spent two to three hours every
day on dictating books, articles and letters to
satsanghis.
188
He was a great scholar of Urdu, Persian and

Arabic, and had a sound knowledge of Hindi and
Sanskrit. He had disclosed hitherto unknown secrets
of the Vedas, illuminatingly Interpreting important
richas and bring Reality to light. Controversial
phrases and words commonly used in scripture, but
generally misunderstood, were explained in such a
simple way and in such easily understandable works
coined by him that real knowledge became common
property.
He taught, " Never offer advice unless invited,

otherwise it is likely to yield bad results. If you find
any fault with anybody, pray for his freedom from it."
He himself never directly asked anyone to give up
any bad habit. All such bad habits and afflictions left
that person in no time after he had been with him.
Commenting on this method he used to say, "If you
sit by a fire, you feel warm; if you sit by ice, you feel
cold. Why they will you not get transformed if you sit
with a person who is perfect in discipline and
etiquette?" He never talked about anyone's faults. In
189
case it became necessary to discuss such a subject,

he went mum.
He always advised reduction of wants. He

would say "Do not purchase a new thing if you can
manage to carry on with your old belongings." He
was not against earning money by honest means,
but insisted on spending it on others. Use of
intoxicants being given to adultery were strictly
prohibited by him. He would often direct his followers
not believe their manas in this regard. Accordingly to
him, the slave of woman and greedy person could
never perform acts of paramarth. To him, show was
disqualification. Stating a bare truth was always
good in his opinion. He was very firm in his
conviction that the real discipline and etiquette were
simply that the tongue should utter only that which
was in ones' heart. The inner and outer condition of
an abhyasi had to be same.
Display of miracles was extremely disliked by

him. If someone attained siddhis in his sadhana, he
at once removed that state. Ego was likewise never
allowed to grow. He advocated that the aspirants
190
should always remain away from siddhis until they

reach their goal and the discipline is perfected.
When the sadhak reaches his goal, all his actions
automatically become miracles. He held the opinion
that the great miracle of a saint was to transform an
animal man into a perfect man. There is no denying
of his full command over siddhis, but he never used
those powers.
Sri Lalaji considered spiritual perfection to be

based on three things. 1) love for the Master 2)
satsangh with the Master and 3) obedience to the
Master.
He was against idol worship. Though he

allowed his photo to be kept by his followers, he
never allowed them to worship it. Self praise was so
much disliked by him that he did not allow people
touch his feet in order to pay respects to him.
Excess of tapa and japa was not liked by him. He
considered love to be the greatest tapas. He
preferred the middle way and regarded the
meditation on the heart as the real sadhana. He
attached great importance to prayer, but it was not
191
to be for material gain. He himself constantly prayed

for the soul of this world. Sri Lalaji was very
particular regarding conduct. He announced in
unambiguous terms that realisation of self was not
possible without adhering to the standard moral
code of conduct. He even forbade association and
satsangh with immoral persons. He insisted that
company should be kept only with those persons
whose hearts are brimming with love for God and
with those who could influence others with it.
He considered three things necessary for a

saint 1) permanent bodily ailment 2) financial
stringency and 3) nindak - one found fault with.
The real sadhana is to balance the mind.
Eat less and earn a honest living. Without

taking honestly earned food, spiritual experiences
often go wrong. Once he wrote - " it is good to be put
to worries. The home is the training centre for
submission and endurance, etc. It is the greatest
form of penance and sacrifice." At another place he
wrote "As for afflictions and worries, I too had mine
which might perhaps be shocking to another. Often I
192
had nothing for my meals. I had a number of

children and dependents to support. Besides, at
times I had to help others too, which I could not
avoid. The entire responsibility was upon me alone
and I had to manage all that and provide for all
requirements. I may also tell you that sometimes
there was only one quilt, and that too with mutilated
padding, to cover the entire family. But I took it as a
display of misfortune only which passed away with
time. I felt that all this was absolutely of no
importance to me as compared to Reality which was
predominant in all my being. So I ever smiled on
them thinking them to be the very way of liberation."
He always advised to cleanse our manas

(mind) with practice and sadhana and then read,
otherwise Reality will be lost upon you. He advised
to avoid becoming a Master and serve as a servant
should. He used to say that "God has hidden himself
inside our hearts and exposed us. Hide yourselves
and expose God!" This is the real sadhana.
Sri Lalaji had all the qualities of a truly great

and perfect man being, as he is, next to God.
193
According to Swami Vivekananda "Man is man so

long as he is struggling to rise above nature, and the
nature is both internal and external. It is good and
very grand to conquer external nature, but grander
still it is to conquer internal nature. It is good and
grand to know the laws that govern stars and
planets, but it is infinitely grander and better to know
the laws that govern the passions, the feelings and
the will of mankind."
This Great Master who was a prodigy of

Nature, the Ultimate Reality, brought back to
humanity the long forgotten art of transmission of the
Upanishadic pranasya pranah and worked out a
novel method of spiritual training which completely
relieved the practicant of almost all of his
responsibilities. With him dawned the new era of
yogic training through transmission of which he was
the Master. He could bring a man to perfection
simply at a glance. It was he who made it possible
that a man could attain perfection in one life - rather
a part of it - leading just a normal family life. He
simplified the method of spiritual training to a great
194
extent and adjusted it to suit the requirements of

time.
When he fell seriously ill, some of his

disciples including Sri Jagdambika Prasad inquired
of him about his representative. He calmly replied
"when the candle shall be lighted, the moths would
themselves fly to it." On another occasion, Sri
Madan Mohal Lal of Shahjahanpur (U.P) asked the
same question, Lalaji smiled and said " Ram
Chandra will be the light of the family ( Ram
Chandra Chirag -e- khandan hoga )." On another
occasion, Pandit Ganga Sewak put the same
question and Lalaji said to him "I am leaving my
representative and he will himself appear."
In 1931 when his illness got serious he began

to remain immersed in thought of God and felt heart
rending pangs of love. He would say.
"Vadae vasl choon shavad nazdeek

Aatashe shauq Tez-tar gardad"
"As the coveted hour of merger with the

beloved gets nearer, so increases the fire of desire
195
of him" A few days before His Maha Samadhi he

said," Many liberated souls are present around my
bed. This is sure proof that the hour to be with my
beloved is come"
In the end he was attacked by diarrhea and

consequently became so very weak that he could
not walk by himself. On 14th August, 1937, the day
of leaving his mortal remains he came to the puja
room unaided, and all by himself lay on his bed with
his eyes closed, never to be opened again. At 1 a.m.
in the night the light, which had illuminated and
enlightened the hearts of groaning humanity with
unparalled love and changed the face of the earth,
allowed itself to be extinguished.
Sri Ram Chandra Ji Maharaj (Babuji) of

Shahjahanpur, UP India his ablest disciple of the
Adi-Guru, adhered to the disciple enforced by his
Master. He used to send his diary narrating his
spiritual experiences and his state to his Master.
One night Sri Babuji saw his Master in a dream. He
saw that his Master merged with him and said " Man
too shudam, too main shudi, Man tan shudam, too
196
jan shudi, Ta kas na goyed baad azeen, man

deegaram too deegari-(I became you and you
became me, I became body and you became soul,
so that after this none could say that I and you were
different)" Babuji wrote this down in his
autobiography.
The greatest miracle of Sri Lalaji is perfection

of Sri Babuji's grand personality which is
unparalleled in the history of spiritual development.
His researches and discoveries in the field will be
regarded as wonderful and superb and shall remain
a subject of further researches for centuries. Only
posterity will be able to assess and evaluate the
boons bestowed upon humanity by Him.
197
STORY OF REVERED BABUJI
MAHARAJ
Sri Ramchandra was born on the auspicious
day of Baisakh Badi Panchami in the Vikram Samvat
1856 (30th April 1899) at Shahjahanpur in Uttar
Pradesh, India. When cosmic order of Nature is
affected by the greedy and egotistic personalities,
whose existence is the main cause of deterioration
of Divine Law, like a Ravana or a Kamsa, Divinity
sends out Personalities who are called Avatars with
special powers even as was done in the cases of
Lord Rama or Lord Krishna. These personalities are
essentially meant to destroy the evil tendencies and
after their purpose is over they get back to their
original abodes. But in human history for the first
time the number of highly selfish and treacherous
persons who are in no way inferior to demons like
Ravana and Kamsa, increased to such an extent as
a consequence of the industrial revolution and
disproportionate consumerism by the middle of the
last century. Several Prophets were sent about 2000
years ago but their messages and instructions were

followed more in breach.
Though it is too early to bring in one more

Avatar, having failed with the Prophets sent to
reform human nature, Nature was waiting for a
proper person to be prepared as a Special
Personality who would be required to overhaul the
entire Universe and set things in order. No such
Personality was ever sent by Nature so far as the
situation never warranted such a move. Nature had
to provide for such a Special Personality. Nature had
necessary powers not only for construction and
reformation but also for destruction. Such was the
position of the world during beginning of the 20th
century and as there was no other possibility for the
Nature to overhaul it, except to prepare a person to
the stature of a Special Personality. A highly evolved
soul was deputed to prepare such a Special
Personality by Nature in the form of Sri
Ramchandraji Maharaj of Fatehgarh (also called
Lalaji Maharaj) on 2nd February, 1873 and he was
200
Story of Revered Babuji Maharaj
wafting for a proper person for the task allotted to

him.
On 30th April 1899 in Shahjahanpur Sri Badri

Prasad was blessed with a boy who was also named
as Ramchandra. With his Divine perception Lalaji
Maharaj came to know that the boy for whom he is
waiting for was born in Shahjahanpur and the
preparation started from that day. Sri Ramchandra
of shahjahanpur also called as Babuji Maharaj was
thus under the care of the Master, Sri Lalaji Maharaj
right from his birth and there was always an
unknown urge in him keeping him restless. When
this matured, he went to the feet of his Master Lalaji
Maharaj on 3-6-1922 and finally emerged as Special
Personality during the year 1944 and from that day
onwards he has been discharging his duties
entrusted to Him by Nature and will continue to do
so for a millennia.
Spirituality is native to Indian soil. It had been

the good fortune of this land to always adhere to the
principles of tolerance and forbearance in life. This
was something that is unique that is therefore called
201
rightly as Karma Bhoomi. The capacity of the land to

absorb different systems of philosophy which are
called Darshanas (the way of seeing) is unique and
therefore all the great movements of spirit from the
Vedic period, through Jainism, Buddhism, Nyaya,
Vaishesika, Samkhya; Yoga and the Mimamsa or
Vedanta along with other religious systems of
Shaiva, Vaishnava and Shakteya got themselves
beautifully blended and integrated into the way of life
in this land, call it Hindusthan, Bharat, India or Hind
as anything of one's choice. This is the spiritual way
unique to this land. This country never invaded
others for extension of empire but definitely
influenced many in their spiritual lives. The Muslim
leaders also understood it and they integrated
themselves well into this fabric. This could be seen
in the attempts made by the great emperor Akbar
who even came forward with a new religion called
Din Ilahi which, however, did not gain much
acceptance for whatever historical reasons it might
be.
202
But the scenario changed with the advent of

the European invasion in the name of trading
starting right from the diabolic and ill intentioned
adventure of Vas co de Gama followed by many
more such persons all with an attempt not only to
trade and exploit the material worth but with the
definite intention of continuing their crusades for the
propagation of their religion Christianity of all types
and hues. Things became worse for the country
whatever the reason of Providence may be for that
and India was tottering hopelessly in all respects
and more so in its spiritual life. The hatred and
contempt towards other religions is unique to this
new religion Christianity and it believed in exploiting
every means all in the guise of doing good to others
and saving their souls which was prima facie
accepted by the poorer section mainly due to
economic compulsions and in conditions of utter
helplessness. It is very interesting to note that while
it condemns every one to be a sinner, it
simultaneously says the sinners are capable of
loving.
203
This land, which knows and feels the Divinity

inside, has always been stressing that and pleading
with all to develop this divine resource. The new
religion, however, says that the basic resource of
human being is Sin and yet states that it can
develop Divinity in all. The philosophy of Karma
which means that every one is responsible for acts
of commission and omission and that the individual
has to grow into a better human being and through
that to the level of Divinity was distorted and through
the political power propagated the same and has
spread the message of opting for a condemned
status of being at the mercy of God or Gods that
might be. Abject slavery to what is called Divinity by
various names was promoted to one of responsible
participative philosophy of action with the Divine,
which is the basis of the spiritual life of this country.
Christianity if it were to be the soul of Christ perhaps
things would have been different. As one luminary
put it "there was only one Christian and that was
Christ" is the truth. Christianity has a different soul
and that brought along with it not the message of
love but one of seeing in magnified way the defects
204
of others and brings to the forefront the differences

among people with an intention of comparison and
contrast and consequent class or category conflict
and rivalry.
This land, which was by and large the best in

the world for practicing the principles of tolerance,
even as recorded by the Chinese travelers and
certain objective western visitors, was deliberately
and in a planned manner made to feel the division
and alleged discrepancies thereby fostering hatred
and animosity. The differences between the Muslims
and Hindus were exaggerated as against the efforts
of the great men who tried to bridge between them
as seen in the case of Akbar and others. The
intention of the European countries was alien to the
interest of this land both in terms of material
prosperity and spiritual values. The religion, which
was definitely meant for less evolved souls against
the spiritual tradition of this land, was forced on this
land leading to what is generally called the Mutiny by
the western scholars. The colonial dictum of "divide
and rule" was deliberately engineered to permeate
205
the spiritual and social life of this land leading to its

partition on the unviable basis of religion.
Of the few persons who could see the effort

of the great emperor Akbar towards integration of
different faiths was one of the forefathers of Sri
Ramchandraji Maharaj. He worked in the court of
the Emperor Akbar as Mir Munshi which is a post
equivalent to that of minister in his council. He was
awarded the title Bagara (Brave). He held a Jagir at
Talgram in Avadh in U.P. This remained with the
family for quite sometime.
One of the later descendents in the family, Sri

Bakshi Kundan Lal was the Chief Army Officer under
the Nawab Shujauddaulah and commanded the
armies in the III battle of Panipat in the year 1761.
Hafiz Rahmat Khan another ruler of that time who
was impressed by the courage and bravery of Sri
Bakshi Sahib borrowed his services. However in the
battle at Fatehganj (near Shahjahanpur) in the year
1774 between Hafiz Rahmat Khan and
Shujauddaulah, he was killed along with the new
Nawab.
206
In the year 1824 Sri Shadi Lal the grandson

of Sri Bakshi Sahib; and the great grand father of Sri
Ramchandraji Maharaj was appointed as Diwan or
Minister by the then Nawab of Shahjahanpur. His
son Sri Janaki Prasad however joined Civil Court at
Budaun as Munsarim.
Sri Badri Prasad the revered father of Sri

Ramchandraji Maharaj was born at Budaun on 12th
July 1867. After a brilliant academic career, he
started legal practice in 1892 at Shahjahanpur and
later became Special Magistrate I class. He was a
great scholar of History and his work on the ancient
period of Indian History "Mush rif-ul-Tarikh Hind" in
Urdu which was till now in manuscript is now
translated and printed by the Institute of Sri
Ramchandra Consciousness as a service to the
Master.
The imperialism of the British apart, about

which there is not much to speak as that Empire
collapsed as any unnatural attempt should, this land
had to confront the problem of the emerging
imperialism of the American brand, which
207
specializes in marketing any and every thing as

some thing that others should have a taste. The
consumerism they have assiduously and carefully
planned was gaining roots. Of course that is today
the Big Emperor. They are capable of dumping
everything that is not wanted over there to the rest of
the world with almost unconscionable ease of the
mind governed by greed. Add to this the New World
of America, nascent still in its exploitation of
resources to accumulate wealth has adopted an
attitude "We know everything. We are the big
brothers of the world. If you disobey we will teach
you a lesson:" This imperialism is the worst that the
world started facing in the late 19th century.
Christian missionaries had their own part to play.
To put it in the words of Swami Vivekananda

"It is not true that I am against any religion. It is
equally untrue that I am hostile to the Christian
missionaries in India (this is true of every Indian -
editor) But I protest against certain of the methods of
raising money in America. What is meant by those
pictures in the schoolbooks for children where the
208
Hindu mother is painted as throwing her children to

the crocodiles in the Ganga? The mother is black,
but the baby is painted white to arouse more
sympathy and get more money. What is meant by
those pictures which paint a man burning his wife at
a stake with his own hands, so that she may
become a ghost and torment the husband's enemy?
What is meant by pictures of the huge cars crushing
over human beings? The other day a book was
published for children in this country (America),
where one of these gentlemen tells a narrative of his
visit to Calcutta. He says he saw a car running over
fanatics in the streets of Calcutta. I have heard one
of these gentlemen preach in Memphis that in every
village of India there is a pond full of bones of little
babies.
What have the Hindus done to these disciples

of Christ that every Christian child is taught to call
the Hindus 'vile' and 'wretches', and the most
horrible devils on earth? Part of the Sunday school
education for children here consists in teaching to
hate everybody who is not a Christian, and the
209
Hindus especially, so that, from their childhood they

may subscribe their pennies to the missions. If not
for truth sake, for the sake of morality of their own
children, the Christian missionaries ought not to
allow such things going on. Is it any wonder that
such children grow up to be ruthless and cruel men
and women?" (Quoted from the letter sent to South
Indians in 1893).
The most revered Swamiji further says, "Let

us wipe off first that mark which nature always puts
on the forehead of a slave -- the stain of jealousy.
Be jealous of none. Be ready to lend a hand to every
worker of good. Send a good thought for every being
in the three worlds.
"Let us take our stand on the one central truth

in our religion (spirituality - editor) the common
heritage of the Hindus, the Buddhists and Jains alike
-- the Spirit of man, the Atman of man, the immortal,
birthless, all pervading, eternal Soul of man whose
glories the Vedas cannot themselves express,
before whose majesty the universe with its galaxy
upon galaxy of suns and stars and nebulae is as a
210
drop. Every man or woman, nay, from the highest

Devas to the worm that crawls under our feet, is
such a spirit evoluted or involuted. The difference is
not in kind, but in degree.
This infinite power of the spirit, brought to

bear upon matter evolves material development,
made to act upon thought, evolves intellectuals and
made to act upon itself makes of man a God.
First, let us be Gods, and then help others to

be Gods. 'Be and make' Let this be our motto. Say
not man is a sinner. Tell him that he is a God. Even
if there were a devil, it would be our duty to
remember God always and not the Devil". "Manifest
the Divinity within you, and everything will be
harmoniously arranged around it:" He wanted Bharat
to gain economic and political freedom and later
revive its spiritual glory.
That was the aspiration of the most serious

and sensible Sanyasin of this Country. He worked
day in and day out for the good of Humanity.
However his dreams did not come true to the extent
that was required as he thought of. Another
211
personality Sri Ramchandraji Maharaj of Fatehgarh

had already started functioning to bridge this gap
between aspiration and achievement and was
working silently since 1873 (to be precise 1879).
Human civilization, so far moved from Philosophy
based on wonder to religion. The need of the
present is to transcend religion and move on
towards Spirituality. The person to be moulded by
him, to accomplish this task, Sri Ramchandraji
Maharaj was born at Shahjahanpur and the eyes of
all Masters were on him.
Sri Ramchandraji Maharaj was born on

Sunday, the Baisakh Badi Panchami in the Vikram
Samvat 1856(saka year 1821) the 30th April 1899 at
07-26 A.M. IST at Shahjahanpur. U.P. India. From
early childhood he was showing unique qualities of
Mahatmas in his action and behavior. He was
balanced. He never suffered from the impulsive
craving for food even in early childhood and would
partake of food only when offered in love and
concern. He was very sensitive by nature. He was
placed as a young baby of 2 or 3 months on a sop (a
212
plaited implement used for husking grain under the

rays of Sun). After many years when he was
practicing meditation, this scene came to his view
and he inferred that this must be a childhood
impression which was confirmed by his mother who
said she has done it several times like that. The
sensitivity to impressions and the capacity for
exercising his Will were special endowments with
which he was born as he would see it later on many
incidents.
His mother taught him several precepts to be

followed in life like" Be honest" "Do not steal" and
similar morals which cast permanent impressions in
him. His mother influenced him so much that he
requested her to teach him to do Puja that she was
performing; But all that she did was to apply
sandalwood paste on his forehead and he felt
elated. But he learnt soon that this is not the real
thing. At the age of 9, he started reading Bhagavad
Gita but could not grasp the conditions therein by
reading and his craving continued. Later he asked a
local priest to prescribe some method of worship
213
and he asked him to do "Rama japa". He tried this

only for a week but was not able to observe any
change in his condition and his craving continued
unabated. Then he tried to do idol worship but found
it gross and dragging him further low and therefore
he gave it up. This craving continued for many more
years.
Sri Ramchandra started studying at the age

of 6 under a tutor. But unfortunately he contracted
typhoid and had to discontinue studies for a year.
The illness made him forget all that he learned till
then. Perhaps because he has to learn different
things, God wanted to keep his mind a clean state -
a state of mind without any impressions - a tabula -
rasa. He continued his studies in a school. But that
was dotted with failures mainly because he was very
poor in mathematics. Once in order to find an
excuse for not doing homework in mathematics he
put a finger in a wasp-hive and preferred that
suffering to the punishment from the teacher for
nonperformance. Of course, he regretted for this
option later. Ridiculous story from one point of view
214
but this is innocence at its nascent state. His

mother's training in moral values was his guiding
spirit. He was honest to the core. He found once a
rupee (a big amount those days) in the school
compound. He dutifully handed over the same to the
head master to be returned to the rightful owner.
The head master sent a note to all classes regarding
the same simultaneously praising the boy for his
gesture.
He practiced riding a horse, which was

purchased for him by his father and used to go
school riding. He was so skillful in this that he used
to ride without a syce (groom) also. He was also a
good hockey player and was the captain of his class
team. But his sensitive nature made him say good
bye to this game as his head master did not give
materials to play in the leisure time.
Meantime, because of his prayerful mind

searching for the Master, he developed enormous
sensitivity that he got from the day of his birth. He
could sense things like his cloths and that of others
by the smell of it and was also capable of knowing
215
the character of the persons by the smell of their

perspiration. His craving to know the real nature of
God continued always in the background of his
mind. By 14 years this matured enough to come to
the conclusion that he decided that if he went to any
person seeking his Guru he would definitely accept
him as such. Such was the development of his will
by then. About the same time he developed interest
in Philosophy and started his own independent
thinking on this subject. Around the 16th year, he
once wanted to read John Mills "Utilitarianism" and
having obtained the same, left it midway. This was
because he was afraid that instead of his own
thinking he would get brain washed to the theories of
others and later on when he would write books he
would be only quoting these authors rather than give
his philosophy. Such was the desire of this young
man for independent thinking and confidence in him.
He always advocated that one should have the
courage that he can achieve what he wants. He
advocated later that one should remove all doubts
and develop confidence in oneself to succeed in all
pursuits. He further elaborated this philosophy of life
216
by saying that if any one wanted to poison his will he

should create doubt in himself. He insisted in
honesty and seriousness in all work to gain good
fruit. Later in his philosophy, he stresses this
confidence as the beginning of the effort towards
realization and proposes this as the point of
difference with Sanyasis who state that a Grhasta
cannot succeed in realization. During his school
days he had a friend who with mesmerism used to
treat people suffering from diseases. He started
thinking about this process and came to the basic
point that it is concentration and movement of
energy for some work pregnant with that thought.
Some time later a relative of his also claimed himself
to be a mesmerist. But he did not want to teach Sri
Ramchandra unless he did some personal service
as per the old ways generally adopted by gurus.
This was to become one more thought that

influenced him so much that he banned this type of
personal service to the guru or trainer later in his
system of Yoga saying that all knowledge should be
made available to the deserving as a matter of
217
service to a brother. Thus we see remarkable

positive thinking developing in him right from the
school days, which was to guide him in developing
his system of training in Raja Yoga. His brain had
developed excellent clarity and he with his
extraordinary sensitivity arrived at correct
conclusions and his will was so strong he could
challenge his relative on his next visit and was
prepared to any test by him.
This faculty had developed in him so much

that every one was aware of his capacity. During
that period Sri Idris Ahmed, the Head Master of
Govt. High School, Shahjahanpur where he was
studying suffered from severe pain of colic. He was
totally restless and groaning due to pain and
requested Sri Ramchandraji to help him if he can.
He caught hold of his thumbs with his hands putting
his thumb over his and passed the suggestion that
"you are alright now" for a minute. The head master
felt relief from pain immediately and he went to
sleep. Thereafter the head master referred all the
cases of suffering students in the school to him for
218
relief that they were getting. Such was his will even
by then.
During the school days itself, he developed

interest in Philosophy as we have seen earlier. His
teachers encouraged him in his pursuit of learning
very much. He used to write essays on Philosophy
and the subject Dynamics of the Mind was his pet
subject. His English teacher used to appreciate his
articles on this subject and also used to express his
wonder how this school student is able to write
about subjects usually taught at the degree level
leading to BA etc.
This capacity for analysis and critical

evaluation has helped in his research in Yoga which
has totally changed the system of Raja Yoga to suit
to the modern needs and the world is indebted to
him for ever for this service. He said that research in
Yoga has not been done for a long time because
people think that it is very difficult. He observed that
it is not very difficult. He stressed the importance of
a person's attainment in Yoga to do such research.
He emphasized the importance of correct thinking
219
followed by the feeling that it is correct. This he

explains later as the heart verifying the correctness
of thought. Mind thinks and heart gives signals for its
correctness. The heart gives signals of different
nature. To understand them is rather difficult without
practice. He has advised many methods for
developing the purity of Mind and moderation in life
which are essential to develop the sensitivity
required to understand the language of feeling or
otherwise language of the heart. He was married at
the age of 19 (1918) at Mathura the birthplace of
Lord Sri Krishna. His wife Smt. Bhagwati, however,
was short tempered. But his attitude to accept every
thing as a divine gift enabled him who is also equally
short tempered to tone down his irritable nature and
learned tolerance in her company. This helped him
enormously in his spiritual life.
He came to know in 1922 that there was a

good guide Samarth Guru Mahatma Sri Ram
Chandraji Maharaj of Fatehgarh. His inner craving
for the Master which was there from early childhood
which was kept in abeyance till he gets a Master got
220
enlivened and he had a keen desire to go to

Fatehgarh to meet this Mahatma. It was on the
auspicious day of 3rd June 1922 he reached the feet
of his Master. He was asked to meditate by the
Master. The transmission given by his Master made
him feel that he had moved upto a level where the
surroundings were very much different from those of
the external atmosphere. This feeling he says
persisted and he remained in the condition for
several days. This meditation convinced him that at
last he found his Master and has accepted Him
totally. He started meditating on the form of his
Master, though he advised in his system of Raja
yoga meditation on the Divine light without
luminosity in the heart.
This is mainly because he accepted his

Master in every sense of the word and did not seek
from him at any point of time any relief other than
spiritual guidance. Further as we have noted earlier,
his will was very strong and sensitivity very
superfine. This relationship was so fast and strong
221
that it remained throughout his lifetime with love,

devotion and dedication.
After coming back from his Master, he

continued the practice of meditation regularly.
However this did not affect his appearing for the
Matric and S.S.L.C. examination. After passing the
examination, he joined the service in the Judge's
Court at Shahjahanpur on the 12th January 1925.
During his entire period of service his general
behavior with his colleagues was exemplary Justice
and honesty were the behavioral traits that he learnt
from his mother in the childhood and continued
through out his life. However he got accustomed to
the smoking habit. When his father admonished, he
did not change. His father himself changed and
purchased him a hookah so that the nicotine will not
harm. When he asked his Master later whether he
should change his habit, his Master did not consider
it necessary. So the hookah continued with him till
the end.
It so happened that a colleague of his had

joined service a couple of days earlier than him.
222
After a transfer, it so happened that his colleague

has joined in the new post a few days later than Sri
Ramchandraji Maharaj. At the time of promotion his
superior officers who were kindly disposed towards
him wanted to promote him over looking the
seniority of his colleague on the pretext that he
joined the promotion post later and therefore junior
to him. But when they consulted Sri Ramchandraji,
he told that his colleague is senior and therefore he
should be promoted. This not only got appreciation
from the superior officers but also helped his
colleague develop regard for him. He was able to
have the full confidence of his officers who would
sign on the dotted lines submitted by him. His
friends and colleagues in office irrespective of their
rank were highly helpful to him and held him in high
regard and esteem.
Once a co-clerk on account of his caste

prejudice teased Sri Ramchandraji when he joined a
new post in which he had no experience. Instead of
teaching and helping him, he resorted to harassing
techniques so much that he even opted to resign
223
from office. But the Munsif, to whom the matter was

reported, told him that he would teach the work and
that he would continue in office, saying
simultaneously that he cannot get such an honest
man. He felt so bad that he even told his respected
father that he would resign from the office or else
commit suicide. His father told him to resign
immediately if he felt so. However, he continued the
service and with the help of the Munsif was able to
learn the work fast in a few months and was
comfortable. Despite this attitude of his colleague
which had driven him to such an extent as to make
him think of suicide also, his treatment towards him
was as cordial as ever. He had no enmity towards
him and he even loved him more. Others called him
simple and naive but from his point if others do not
do their duty why should one not do his duty? He
puts it like "What I do for you, it is my duty; what you
do not do for me, it is your duty". But then Nature did
not spare his colleague and no one in his family
survived for long. However, Sri Ramchandraji helped
his son to get a job in the court. However, he also
died. In the short span of life while so many good
224
things can be done, unfortunately many prefer to do

more wrong than good.
While he was actively working in the Court,

his sadhana also continued simultaneously
vigorously. Within 6 months after his introduction to
the system of meditation, he saw in meditation a
soothing light and a plant full of light emitting forth
light from all its branches and leaves. After another 6
months he noticed a peculiar thing in his heart
reciting "Om". That is the experience of Ajapa. This
is due to the fact that his Master infused it in his
heart and that is the technique that he also practices
to this day provided the abhyasi practices with full
faith and devotion in the Master. A shaking to the
heart twice or thrice usually precedes the
experience. This followed by such Ajapa throughout
the particles of his being, which is known as
Anahata. About this period, he was in the habit of
playing cards. He was instructed by his Master in a
dream to stop playing cards as they are influencing
him and he obeyed the order immediately. Such was
his implicit obedience.
225
By 1924 he experienced an ubiquitous force

present in every animate and inanimate objects and
particles. He was drowned in the sea of wonder. He
experienced the presence of Divinity everywhere
even like broad day light.
Mean while his married life was one of

constant irritation to him. His wife who was short
tempered was worsening his short temper. He
reported the matter to his Master who asked
whether he was losing senses while being angry. He
observed that while the ill temper continued and
while he was angry many times, never did the rage
made him lose control over the senses. This Master
told him that senses do not have any control over
him and he has moderated them to the required
extent.
The practice of meditation was going on

under the guidance of his Master. He entered region
after region. He felt the necessity for maintaining
piety always. He observes that if any one wants to
know his spiritual condition he may see well by
dreams coming to him. If he is advanced his dreams
226
will also be good. The cleaning method prescribed

by him to his associates later really helps in purifying
the heart. He also observed that when thought
comes into contact with the Kantha-chakra, one
sees a dream. If a man practices to go into Kantha-
chakra, he can see dreams in the waking state also.
While a person is settled in the Heart region as
described by him in his book "Efficacy of Rajayoga
in the Light of Sahaj Marg" he says the vision of
Avadhoots is common. He, however, eliminated the
possibility of any one entering into this state in his
system of training lest they get stuck up there. The
visions change as and when a person completes the
journey in the Heart region and one dreams of
Grhasthas and viraktas produce subtler conditions
into the aspirant. Thereafter so long as the body
exists dreams of different hues according to the level
of approach of the aspirant come. He has completed
the journey in Pind desh and entered into Brahmand
in April 1928. There after he has completed the
journey in the higher regions.
227
On 15th August 1931, he found a great flow

of power within and outside him which his inner
voice assured him had been bestowed by his
Master. His Master had gone into the state of Maha
Samadhi on the 14th August 1931. This was the
usual system of transferring of power adopted by
saints of calibre. It was in fact the beginning of
merging of his Master in him.
On 12th October 1932 he felt his Master

transmitting to him in dream. He felt two jerks of very
strong force. In the first round he found his body
overflowing with spiritual energy from top to toe. In
the second round he felt that his heart being overfull,
was almost on the point of breaking down. The third
jerk he felt might end his life but he prayed to his
Master expressing his inability to bear more. Thus
the process of merging improved further. His mentor
and loving father passed away on 7th January1933
within just two years after the Maha Samadhi of his
Master. After his father's demise one of his uncles
distantly related wanted to be in-charge of the
management of his estate, so that he may have a
228
chance of deriving all possible advantage by fair or

foul means. He and his brother did not agree and
thus the uncle became an opponent. For years
together he remained so, creating difficulties to Sri
Ramchandraji at every step by underhand means till
his death in 1956. He went on with his activities
setting up causes for worry, harassment and loss to
him. He provoked persons against the Master and
tried to drag him to court on many issues. He even
resorted to gangsterism in order to harm him in
every possible way. Though Master had means and
resources to pay his uncle in his own coin, he bore
everything patiently and calmly remaining ever on
the defensive side with no intention to retaliate.
These things should have made any one feel
miserable at the loss. But the spiritual genius in him
withstood all these for the Divine work ahead,
waiting for him.
For the next 12 years we see that Sri

Ramchandraji Maharaj was being given inner
training for the work ahead, by his Master as well as
some work in a sort of dormant oblivious state.
229
Intercommunion with his Master got established. In

the month of April 1944 he prayed to his Master for
several days continuously to show him the light
which Moses is said to have seen on Mount Sinai.
His Master blessed him with that vision during the
daytime itself. He records his experience as the light
that was enveloping him all round to a distance of
several feet. On 14th August 1944 he started
praying to Lord Krishna to reveal to him the vision of
the Virat Rup as shown to Arjuna and his prayer was
answered with a vision in a dream.
In 1944 his condition reached such a state

that he was a perfect vacuum and there was no
alternative for Nature except to fill him with all the
powers that are there and all the saints of different
traditions and all the prophets of different religions
merged in him and requested him to rectify their
institutions. Such a Special Personality was born for
the first time in human history in 1944. His Master's
merger in him has become now total and there is no
difference between the two thereafter. The powers
of the Special Personality are such that he can
230
direct, co-ordinate, monitor and order all the powers

of Nature. His status is not significantly different from
that of an Avatar yet he is not an Avatar. Avatars
have an exclusive responsibility to destroy while the
Special Personality is in charge of over haul through
the process of Change. However during the entire
life of Sri Ramchandraji Maharaj of Shahjahanpur
never did he forget his Master and attributed every
effort of his to him alone and preferred to remain as
an insignificant servant of his Master. This was much
appreciated by Lord Krishna who blessed him and
his family with spiritual and material prosperity for
generations to come.
His official work continued as usual efficiently

and gaining him kudos from his superior officers. In
1929 his officers recorded that "I was satisfied with
his work. He is a quiet soul and good at his work". In
1949 his officers stated that "He is efficient and hard
working and has given me full satisfaction with his
work. He has an enviable reputation for strict
honesty". Later in the same year it was recorded that
"as Munsarim his work has been thoroughly
231
satisfactory. He is a careful and hard working official,

and is generally known to be scrupulously honest".
In 1953 it was stated that "He believes in leading a
pious life and adheres to that principle in his official
life also". In 1955 it was recorded that he is "an
unassuming and quiet worker with a very good
reputation for leading a saintly life. He leads a very
saintly life and adheres to his high principles in his
day-to-day affairs and is very conscious of his duties
as Record Keeper. He had effective control of the
record room and I was very much satisfied with his
work." On his retirement it was stated that "He
earned an enviable reputation for honesty and
disciplined life; worked assiduously but in an
unassuming manner and can, I think serve as a
model for the ministerial staff which is the poorer for
his retirement". The President of the Prantiya Bharat
Sevak Samaj Sri A. G.Khare also appreciated him.
His family life continued satisfactorily. He was

blessed with 6 sons and 3 daughters. However 2
sons and one daughter died during infancy. His wife
Smt. Bhagwati passed away in the year 1949. His
232
second son Sri Dinesh, however, committed suicide

in the year 1958. He bore all these afflictions and
grief with a state of balance and settledness and
accepted every event as gifts from the Divine for his
good.
He established the Sri Ramchandra Mission

in the memory of his Master on 31st March 1945 to
propagate the new system of Rajayoga. His mission
is to install spirituality in place of the prevailing non-
spirituality and place the World Order on Nature's
track. He recognised that universal harmony can
never be possible unless we take into account the
inner state of individual mind. World peace is directly
related to individual peace. So far Spirituality was for
few only. Religions having failed the Supreme
Personality has now thrown open Spirituality for all
so that inter religious and intra religious feuds may
end. Now religion is sought to be transcended by
Spirituality. A New Civilisation based on Spirituality
was ushered in.
The system of Rajayoga was modified to

make it suitable for the modern persons who are not
233
able to spare the 10 to 16 hours of time for practice

of the same under the traditional method. His
system accepts all that was good in the earlier
tradition not by just adding them but incorporating
the spirit of such earlier efforts. The system does not
demand several austere measures required for
spiritual progress as per earlier methods. Nor it
eschews all that is in modern methods of living. The
system aims at balanced way of living and the aim of
human life is to "mould oneself in such a way as to
arouse feelings of love and piety amongst others".
Human life is meant for happiness, which can be
accomplished through a life of co-operation, service
and sacrifice. His method starts with the meditation
on the Divine light without luminosity to be practiced
in the morning before Sun rise for an hour. He
prescribed a method of cleaning to be done in the
evening for half an hour in which the aspirant is
asked to clean himself by the process of willing
away the impurities in the system. He suggested
meditation on two points called 'A' and 'B' located in
the chest of the individual which enables him to
progress in spirituality overcoming the compulsive
234
thought tendencies of sex and rage. These

processes assist the person in moderating the
bestial instincts and live as humans. He suggested
practice of Ten Commandments, which were given
to him by the Divine in his super fine state of Super
Consciousness. He prescribed a method of prayer
before going to bed, which is absolutely secular and
has no religious or regional over tones and in fact no
reference to any God so far imagined and projected
by the human race. The God of Sri Ramchandra has
no mind, no form and no name. He is the force
behind all and the base of all. He is the most
intimate located in the heart which is the meeting
point of activity and inactivity in the human frame.
After having got all the thoughts cleared up and
divinised, he started his spiritual activities. He
structured the method of working in such a way that
he would permit persons to work as prefects or
preceptors through Pranahuti, a system to spread
the message by fomenting spiritual seed in the
aspiring individuals.
235
He undertook extensive tour of the Country

without minding his physical discomfort in the days
when journey to far off places were really difficult
and his own economic consideration. He was under
directions from Lord Krishna, Swami Vivekananda
and the most revered Lalaji Saheb in the execution
of all his works. He willed and worked for the
liberation from the British rule as also liberate the
people from the ruthless and fanatic rulers like
Nizams. He has significantly started his journey from
the South and his work started from Deccan. As is
well known, Bharat got Independence on 15th
August 1947. But the imperialists who did maximum
damage as they left divided the country most
unethically.
He having willed, left the task of working out

the modalities of economic development and in due
course integration of this Country back to its original
geographical shape to lesser mortals, took up the
more serious problem of` reviving the spiritual glory
of this Country to its pristine purity. He took up the
work left unfinished by Swami Ram Tirth who said
236
"Whether working through many souls or alone, I

seriously promise to infuse true life and dispel
darkness and weakness from India within ten years,
and within the first half of the twentieth century India
will be restored to more than its glory." India did get
independence before that date. The Special
Personality was also born to do the work of the
regeneration of Spirituality, which is the soul of this
land. The Special Personality is also fulfilling the
aspiration of Swami Vivekananda who said "I am
anxiously waiting for the day when mighty minds will
arise, gigantic spiritual minds will be ready to go
forth from India to the end of world to teach
spirituality ...those ideas which ...belong to India's
soil alone."
He with all earnestness plunged into the

spiritual work by undertaking the South India tour in
1944 itself. He has sown the seeds for spiritual
regeneration of the nation. He was joined in these
efforts later by one of the most devout associates Sri
Ishwar Sahaiji who was called endearingly as
master due to his vocation in that capacity. Later we
237
find him writing a book called "Peep into Sahaj

Marg" which can be safely considered as one of the
best introductions to the subject.
Revered Babuji (as he was being

affectionately called by his associates) wrote his first
book in 1946 called "Commentary on Ten
Commandments of Sahaj Marg" which he said was
dictated to him in a super fine state of super
consciousness by his Master and is divine in its
nature. His next book Efficacy of Rajayoga in the
Light of Sahaj Marg followed this in 1947. He wrote
later his book on the journey of the aspirant called
"Towards Infinity" in Urdu in 1957. He wrote his book
"Reality at Dawn", which has become very popular.
Finally in 1962 he wrote his book "Sahaj Marg
Philosophy". He wrote several articles and gave
many messages, which were published as "Voice
Real". He also wrote his autobiography in 1974 at
the request of his associates but did not write it
completely leaving the part II to be published
posthumously.
238
By 1948-49 several persons interested in

pure and simple spirituality gathered around him the
more notable among them being Sri. Suresh
Chandra Professor of English, Sri. S.P. Srivastava
Professor of Philosophy, Sri. M.L.Chaturvedi, Judge
of the Allahabad High Court who later became
member of U.P.P.S.C. Each one of them contributed
to the philosophy and practice of Sahaj Marg. In
1948-49 Kum. Kasturi Chaturvedi joined the Master
Sri Ramchandraji Maharaj Shahjahanpur. She was
one of the finest abhyasis the Master could get in his
early days and she progressed significantly faster
mainly due to her sensitivity and total dedication to
spirituality and devotion and love towards the
Master.
One of the South Indians, Sri Kumaraswamy

was influenced by his teachings and was at
Vijayawada. In 1955 when the book Reality at Dawn
was published, he requested Dr. K.C.Varadachari,
Professor of Philosophy at Tirupati to review the
book. When the book was referred to him by "The
Hindu" for which he was a regular reviewer of books,
239
he was very much impressed by the book that he

recommended to all aspirants. The review was read
by many and some from Delhi and other nearer
places to Shahjahanpur visited the Master. Master
felt so happy about the service of Dr.
K.C.Varadachari that he came to Tirupati in
December 1955 to meet the professor and in turn
offered to introduce him to the system, which was
graciously accepted. Dr. K.C.Varadachari was a
famous Visistadvaitin and a well-known authority in
the system of Aurobindo. His joining this system
made more yearning souls join the system. Doctor
sahib as he was affectionately called by the Master
made very fast progress in spiritual life that he was
considered as some one very special by the Master
and was granted a position on his par for all
purposes. Dr. K.C.Varadachari gave many talks and
commented about the system and called it a New
Darshana. This was very much appreciated by the
Masters of the order that they blessed him in all
ways. But the disciple professor was of extreme
humility and was forever the disciple and always
wanted others to reach the Master and worked for
240
the same. By 1956 Dr. K.C. Varadacharis' son

Narayana also became an active member of the
Mission and later on came out with the
commentaries on the philosophy and raja yoga of Sri
Ramchandraji Maharaj.
By 1963 when Dr. K.C.Varadachari was

appointed as Professor in the special chair of
Vivekananda in the Madras University he was able
to influence many persons and notable among them
who was to later become one of the ablest disciples
of the Master Sri Parthasarathi Rajagopalachari. He
became General Secretary of the Mission and later
staked his claim for the Presidentship of the Mission
after the physical veiling of the Master.
In 1965 the Sahaj Marg Research Institute

was started with the prime intention of providing
necessary literature to the world at large with
comparison and contrast to other systems of Yoga.
This was set up at Tirupati a pilgrim centre of Lord
Venkateswara. The task of convincing the traditional
people and making them change the mode of
worship from traditional ways to the modified system
241
of Rajayoga was ably taken up by Dr.

K.C.Varadachari as Director of the institute assisted
by a team of dedicated and qualified persons to do
research. The Institute conducted two seminars,
which were very much appreciated by the Master. It
also conducted the first ever Preceptors meeting
and discussed methods of training thread bare.
The Mission started expanding in all

directions of the country. In 1968-69 Sri Lakshmi
Narasimhan was permitted by the Master as a
preceptor went to Copenhagen and started the
Mission in Europe. By 1971 Dr. K.C.Varadachari left
his mortal coil to guide others from the higher plane
as directed by the Master. In 1971 K.C.Narayana
took the message of the Master to the U.S.A. and
influenced quite a few persons who were to later
work for the Master there.
Due to the untiring efforts of the disciples of

the Master and more so of Sri Parthasarathi the
Mission expanded in Eastern and Western
countries. The Master himself visited quite a few
242
countries and charged them for a change in the

atmosphere in those countries.
In 1976 the number of members of the

Mission increased considerably that it was
considered necessary to construct an Ashram at
Shahjahanpur. The number of persons attracted by
the system increased day by day. Master's visits to
other countries also increased. But age was against
him as he had already put in about 35 years of
active work for the cause of change and his frail and
fragile body was not able to carry on the load of
work. He started telling his close disciples the need
to educate people properly in his system and also do
further research. In 1982 he took seriously ill on his
visit to France. He was brought back to India but he
never recovered despite excellent medical care and
attention and he left his mortal coil on 19th April
1983.
The Master is assisting us from the astral

plane as he promised. "I shall be more useful when I
(had) left my physical form". (see letter of Revered
Babuji to Dr. K. C. Varadachari dt/- 30-1-1 M958).
243
Rev. Babuji in another letter to Dr. K.C.V. wrote "I

am reminded of Lord Krishna's prediction
intercommuned to me some time ago that the time
has not yet come for the people to have full
understanding of your existence though it shall
definitely come but only when you have given up the
material form." (Letter Dt/- 4-1-1961).
The Spiritual regeneration of Humanity has

started and the message of the Master and His
method is already spreading fast in all countries of
the world and a new World Order is emerging in
which the principles of fraternity, service and
sacrifice are becoming the way of life.
The world which is now engaged in the fights

of dead religions or of ghosts of religions would soon
emerge out of this mess of hatred, contempt and
conflict in the name of God and enter into the new
era of spirituality, which is very carefully structured
by the Great Masters and the Special Personality.
This is a Divine Will and shall soon be witnessed by
all of us in the material plane.
244
May all feel and experience the Joy of Bliss

so generously granted by the Eternal Master Sri
Ramchandraji Maharaj of Shahjahanpur in all their
walks of life.
OM SHANTI SHANTI SHANTI
245
STORY OF REVERED
DR.K. C.VARADACHARI
Dr. K.C. Varadachari was born at Munulapudi
Agraharam a small village near Tiruchanoor a
temple town of Sri. Padmavathi Ammavaru on 14th
August 1902, in the asterism of Moola and Vrschika
Lagna. His father, K.C. Krishnamachari, a senior
police officer in the Madras Presidency, was a
resident of Tirupati Town and belonged to a
traditional Sri Vaishnavite family. He was very dear
to his mother Kuppacchi, as he was the only
surviving male child born to her. He had two sisters
Rajamma and Sulochana. The family tradition is very
ancient and has its origin in Sriman Nallan
Chakravarthy, a contemporary and a close disciple
of Sri Bhashyakar Srimad Ramanuja of 11th Century
A.D. His great grand father's grandfather came from
a village called Karumbur, a village near Kanchi of
Lord Varada.
He was known for his belief in God and

innocence from his childhood. His grand father in
Story of Revered Dr. K.C. Varadachari
order to pacify him due to various childish ways

used to tell him to go out into open yard in the house
and face the sky with closed eyes and open mouth,
promising him that God would drop candy into his
mouth. He it is said would do so standing for quite
long time before he was rewarded (by the grand
father) and the young believer used to jump with joy
for having been rewarded by God. He was a pet for
all in the family as he was the only son. He had two
sisters. As the joint family system was still in vogue
his cousins also lived with him. He was very intimate
with his cousin Sri Ramanujam. In fact
Dr.Varadachari was called Chinna samy and
Ramanujam, Dorai samy as he was elder to him.
This cousin had enormous influence on the
prospective Seer. It is said that Sri Ramanujam who
participated in the Scout movement in the early
1900, had on one occasion given his skin for graft
for a young victim of fire accident for which the King
offered the honor of King Scout. The little Boy
refused the honor stating that he gave his skin for
his brother and not for any honor or reward from the
King least of all from a foreign ruler. The same
247
cousin was a pioneer in spreading the Ragi Malt

culture and home made table salt apart from many
other products of beauty and has strived throughout
his life to be a self supporting person. His products
Ovomalt and Yto malt health drinks, are the first
ones using Ragi released in the market.
He had his school education in the then

Mahant Hindu High School, Tirupati, up to the
Matriculation Standard. He did his F.A. (Maths,
Physics, Chemistry) from the Christian College,
Madras in 1921. His personality and the principles
he was observing were such, that every one in the
hostel from the watchman to the cook had paid
special attention to him. The cook used to send his
food specially made without onions and other items
that a Srivaishnavite would not consume, to his
room with also a glass of milk in the night. His
colleagues in the college used to call him caveat cat
and were envious of him though they never
grumbled such special service to him.
Instead of continuing his education he

participated in the Non-Cooperation movement from
248
1921 to 1923. During this period he developed

interest in religion and Philosophy and started
reading Swami Vivekananda and Sri Aurobindo. The
works of Swami Vivekananda read in depth in
1920's, created in him deep change in life on 22nd
Feb 1921, as he recorded in his diary. He started
practicing Raja Yoga with a predominant stress on
Gayatri japa and meditation even as advocated in
the Sri Vaishnavite tradition. In 1923 he joined
B.A(Hons) Philosophy in Madras Christian College.
He had consistently a distinguished educational
career and had he not opted for B.A(Hons)
Philosophy which in those days was considered a
prestigious course to study, he would have been an
Agricultural Scientist as he got admission for
B.A(Agri) also. He was a gold medallist of the
Madras University in his B.A(Hons) in 1926. He was
much influenced by one of his professors Mr. Hogg
who helped him in understanding the theories of
evolutionism and subjective Idealism.
He was a person with above average height,

very fair complexioned with well-proportioned limbs.
249
He had a very melodious resonating voice that was

capable of putting the audience into rapt attention.
His eyes were sharp and when he looked at others
compassion used to overflow from them. From 1945
onwards he wore dhoti with a long coat and used to
wear a white turban.
He got married in 1926 to Sow. Rukmini

(Rajamma) who belonged to a distinguished family
of Patrachariars. His wife's uncle was Rao Bahadur
Narasimhachariar, who was District Judge in the
then Madras Presidency. This marriage resulted in
many good things in his life of which his contact with
V.K.Narasimhan, a brother-in-law is one. Sri
V.K.Narasimhan was a student of B.A(Hons)
Economics those days but had been active in the
Freedom Movement of India. Sri V.K.Narasimhan
belonged to the group of patriots who wanted
Freedom from the foreign rule quickly even if it were
to be through violent means. He was able to
influence Dr. Varadachari much in such thinking.
Bhagat Singh and his ways attracted these young
persons and it is believed they participated in
250
several cases of breaking the laws of the land. As

his father was a senior Police Officer in the
Government of Madras Presidency and the uncle of
his wife was a District Judge, this put the family in
awkward position. He was however weaned away
from active participation in the freedom movement
by his father and the uncle of his wife and he was
persuaded to continue his education. However, he
continued the acts of burning foreign articles and
clothes and used to participate very actively in the
Khadi movement and was a total Gandhian for a
long time to come. He used to spin the charka and
make his own paper through hand processing. Till
the last day of his life he never wasted paper and
used the reverse of the wedding/invitation cards and
most of the notes he has taken from the various
books he read were recorded by him on these cards
only.
A very significant event occurred during 1927.

His grandfather who was getting very old wanted
him to be initiated in the Srivaishnavite tradition
called as Samashrayanam by his Guru
251
Narayanacharya of the Munitraya tradition. However

the Guru on seeing the young man said that he
already has the marks on his shoulders and he has
God's Blessings and did not agree to initiate him
saying that it would be Bhagavadapachaara. This
made many persons in the family wonder. However,
his interest in the philosophy of Sri Ramanuja flared
up and he wrote his first book 'Metaphysics of
Ramanuja's Sri Bhashya' and got it published in
1928. It was later observed by Sriman
D.T.Tatacharya, an acknowledged authority in the
tradition of Visistadvaita, that without the grace of
Udayavar(Sri Ramanuja), it is impossible to unravel
the intricacies of his philosophy as was done in the
book.
Sri V.K.Narasimhan who later joined the

National Daily "The Hindu" was instrumental in
giving him the opportunity to review books on
Philosophy, Psychology and Religion that continued
for over 3 decades. His reviews appeared almost on
all the Sunday editions of The Hindu, the prestigious
252
newspaper, and got him enormous reputation as a

philosopher.
He was a Research Scholar of the Madras

University from 1926 to 1929. In 1929 he joined as a
Research Fellow of the Andhra University, then
located at Guntur. He then developed the close
contact with the Theosophical Society, Adyar and
was influenced by the writings of Madam Blavatsky
and Ms. Anne Besant. During these days he
lectured in the Theosophical lodges at Chittoor and
Madanapalle. He was greatly influenced by the
writings of Ouspensky and other researchers in the
field of Spirituality. During this period he also had a
brief contact with Sri. Jiddu Krishnamurthy, who did
not however impress him and he was more attracted
to the philosophy of Sri Aurobindo.
During this period he developed very close

friendship with Sri S. Vedantam and Sri S. Rajam of
the Murray and Co. that lasted his entire life period.
It is stated that the scholar used to visit the auctions
of the Murray and Co. and purchased books
acquired and maintained as personal Libraries by
253
many, presumably Englishmen who were leaving the

Country after assignment in service or otherwise.
The interesting and regular customer attracted the
attention of the brothers and finding their interests
had a common base, they became bosom friends.
The affection and love that developed between them
is a story by itself. He was influenced by them in his
understanding of the Tamil literature particularly
relating to the Alwars of Sri Vaishnavaism and he
also shared his philosophy and spirituality with them.
The admiration of the friends and the philosopher
was mutual and their intimacy of friendship worth
emulation. He got both of them later in touch with
the Great Master and did yeomen service to them.
He joined the Christian College as a Lecturer

in Philosophy in 1930. In 1931 a great scholar Sri P.
Nagaraja Rao who specialized in Dvaita Philosophy
obtained his Ph.D., in Philosophy from Madras
University and is believed to have boasted that the
University honored itself by granting him the
doctorate. Prof. P.N.Srinivasacharya, a great
exponent of the Visistadvaita Philosophy, called Sri.
254
Varadachari and asked him whether he could not

attempt research for a Doctorate in Visistadvaita.
This resulted in his thesis "Theory of Knowledge of
Sri Ramanuja's Sri Bhashya' in a record time of 9
months and he submitted his thesis to University in
1931. The script was typed by him. The Madras
University awarded him Ph.D in 1932 and he
became the first person to get a Doctorate in
Visistadvaita from that University. This being a rare
accomplishment Dr.Varadachari was later called
only Doctor by all near and dear.
After being a lecturer in the Union Christian

College till 1932, he worked for a brief period as
Lecturer in the College at Alwaye till 1933. His first
child, Rohini was born on 12th Dec.1932. In 1932 he
gave a series of lectures at Bellary where his father
was working on Vedanta called "Living Teachings of
Vedanta". These lectures got developed as the basic
tenets of his personal philosophy that was integral
and organismic idealism. The idea that God is the
Soul of all that is in existence and all conscious
beings are to live in cohesion and cooperation with a
255
sense of service to each other was the theme that

he propagated and practiced ever since.
Unfortunately his daughter died of small pox on 12th
Dec.1934 giving him and his young wife happiness
only for 2 years. Later from 1936 he worked at
Lingaraj College, Belgaum. His first son Aravinda
Rajagopal was born in July 1935 and his second son
Srivatsan in June 1937. His third son Narayana was
born in June 1939. His father retired from
Government Service in 1939 and settled at Tirupati.
Dr. Varadachari's interest in Aurobindonian

philosophy matured and he found close links
between the Integral Philosophy of Aurobindo and
the Visistadvaita and expressed them in his writings.
He was one of the acknowledged authorities in this
philosophy and Sri Aurobindo himself has endorsed
his writings as authentic in many letters to his
admirers. A very strange event occurred again in his
spiritual life. He met Sri Aurobindo and sought
initiation in 1937. When he sat with his chest bare
before the Advent, he was informed that another
person will initiate him later and Sri Aurobindo
256
himself is not the one to lead him in the path. The

sincere seeker in the philosopher was totally
confused and decided to seek help from Divine at
his own place, Tirupati. Never did he seek the help
from others in the path by going to them, but waited
patiently for the Master to arrive at his doorstep.
At the same time Sri Venkateswara Oriental

Institute was started by the T.T.D. The most revered
Vedantacharya of the day, Sriman
Mahamahopadhyaya Chetlur Narsimhachariar
Swamin was the first professor of the Chair of
Visistadvaita and Bhagavadvishaya in the Sri
Venkateswara Oriental Institute. He invited Dr. K.C.
Varadachari to join the Institute as Professor of
Comparative Religion and Philosophy and thus he
moved into his native place where he was to work till
his retirement in the S.V. University in 1962.
During his tenure at the Oriental Institute and

later he developed close association with Sriram
D.T.Tatachariar Swami along with whom he has
written many commentaries on the Upanishads
notably Isa, Kena, Katha and Prasna. While working
257
for Sri Venkateswara Oriental Institute he organized

the All India Oriental Conference in March 1940 and
got National recognition for his scholarship in
Vedanta, Nyaya and Western Philosophy. The
conference itself was to be under the Chairmanship
of the famous Pundit Madan Mohan Malavya.
Because of his participation in the Freedom
movement at the last moment he could not come,
the organizers of the All India Oriental Conference
however decided to take a procession of the
Photograph of Pundit Malavya in the streets of
Tirupati and this attracted the attention of the people
towards the Institute as also to the National
Freedom movement. This has resulted in the local
scholars developing a peculiar sort of envy and they
were led to the feeling that they cannot get
recognition so far as he stays at Tirupati. Doctor,
was invited to the Institute was considered as a
'white elephant' by the Devasthanams and his salary
reduced by 50%. This they thought would make him
leave the place for good. But then the Professor
made a surrender to the Lord Venkateswara and
said he came to serve the cause of Visistadvaita and
258
Srivaishnavism and would not leave come what

may. He had to put up with many situations of insult
and disgrace in the hands of management and his
fortitude was sufficiently built up by such incidents
and became stronger spiritually by the day. In May
1941, his wife delivered the first female child
Padmini, after three boys.
His practice of Raja Yoga which was running

all these days steadily became more intensified and
his journey inside into the deeper depths of
consciousness commenced. On 19th Oct.1943 he
had a revelation of Agni, which he records as his
initiation/revelation by the Fire God. It is pertinent to
note that Agni is the lord of aspiration and is the
connecting link with the Divine. When he referred
this experience to his maternal uncle Y.K.Narasimha
Charier known for his spiritual way of living and also
known to possess super sensory capacity initiated
him with Prana on 14th Mar 1944. It may be noted
that in the Srivaishnavite tradition the maternal uncle
is the most important person. In April 1944 another
daughter Chitra was born.
259
He had vision of Maha Kali in Mar 1944 and

he got into deep Samadhi on 24th Oct 1944 (4 A.M
to 6 A.M). The Professor was thus moving more and
more into the realms of Spirituality. In Oct.1944
another son Bhagavan (Vijayasree) was born to him.
The T.T.D started a Degree College in 1945

and the management found it convenient to shift
from the Oriental Institute to S.V. Arts College as
Professor of Philosophy. He had the honor of being
the President of the Indian Philosophy section of the
Conference held at Banares (Varanasi) in 1947. In
Dec.1947 another daughter Gayathri was born to
him. His growing in stature was not to the liking of
many scholars and administrative staff of the college
and the Devasthanams. He was consistently ignored
and his juniors were promoted as Principals
overlooking the basic principles of seniority in
service and merit of accomplishment. This pushed
him further into the realms of spirituality and started
to learn the lessons of disgrace, defeat, demotion
and developed enormous fortitude and forbearance.
On 9th Sept.1950 a new turn in his life took place in
260
the spiritual life. He was initiated by two sages of

Tiruvengadam hills. The mantra given was Om Vikrti
swaroopaya namaha. Vikrti is the opposite of Prakrti
and that denotes the original God or the God behind
the God. But this initiation has only brought him
more and more suffering and humiliation. When this
was narrated by him to D.T.Tatachariar swamin he
advised him to do Ramayana Parayanam to which
he has agreed. On an auspicious day the Swamin
arrived and asked Varadachari to start the
Parayanam. When the sankalpam is to be made for
relief from problems and difficulties, he however
asked for Him and Him alone and nothing short of
that. D.T.Tatachariar swamin was upset that he did
not ask the relief that is required and instead chose
to seek the Param. This reading (parayana) of
complete Ramayana went on for 7 times and every
time he chose to ask for the Param only.
Desperately the Swami left his attempts to improve
the lot of the Professor. During his tenure as
Professor in the S.V. Arts College he was able to
convince the management that there should be a
compulsory class on Religion for every student.
261
During these lectures he used to become close and

maintain close empathetic attitude towards students
who used to seek guidance and solace from him.
Many students shared their problems personal and
academic with him and received his help. He was
dear to all those who came near him. In the Arts
College and later in the University College he always
defended the students who might have erred and
pleaded with the authorities to take the attitude of a
parent. He was a much respected person by the
staff of all cadres in the institutions in which he
served and they used to volunteer to do personal
service to him also. The sight of Mr. Ibrahim,
watchman of the University College waiting at the
portico of the college to carry his bag to his room
and his getting back the bag back to the cart in the
evening is something no student of the College
would forget.
Later when the S.V. University was started,

he was appointed as Reader and Head of the Dept.
of Philosophy in 1955. This is another shock to him.
He was informed by Prof. Rangadhama Rao, the
262
Special Officer of the S.V. University that he is being

invited to the Professor and Head of the Department
of Philosophy. But Prof. Rangadhama Rao was not
appointed as the Vice-Chancellor. The new
incumbent to the post was guided by the powers that
be on that day in the T.T.D. and the local political
brass. It was a strange fact that a member of the
selection committee and who was a teacher to
Varadachari who interviewed for the post of
Professor was himself appointed as the Professor
after some time. But he reconciled to this stoically.
It was then, Sri Ramchandraji Maharaj of

Shahjahanpur arrived in his life. Let us now turn to
the Professors version of his conversion into this
new system.
"A question has been asked as to how it

came about that I had taken to Sri Ramchandraji's
method, preferring it to Sri Aurobindo and Sri
Ramanuja. It is a question in autobiography.
I first awakened to spirituality through the

reading of the life Swami Vivekananda. Earlier I Had
soaked myself in the lives of all warriors of the world
263
as well as the great travelers of my school days. I

admired the great works of Burke and soldiers.
Though this was so, I did a good lot of reading in the
lives of the great discoverers in the science. Proctor
books and the book of knowledge I had read avidly.
But the reading of the life of Vivekananda, which
synchronized with the First Non-Cooperation
movement, which, had deep spiritual, coloring was
the beginning of my interest in Yoga. Though Karma
yoga was what was put forward by the Gandhian
way, yet the jnana attracted me or rather the Raja
Yoga attracted me. Then after study of all the books
concerned including quite a lot of books by Tolstoy
and A.E(Whitehead) and other I found that the
books of Swami Ramatirtha(Woods of God
Realisation) and the Arya volumes of Sri Aurobindo
came to me. Though the first author did stir deep
spirituality, it was Sri Aurobindo's works that made
me get the feeling that here indeed is the authentic
voice of spirituality. I drank literally the works of Sri
Aurobindo. I do not know how it was so easy for me
to feel into. After the Arya, I subscribed for the
Standard Bearer (Chandranagore). I felt that weekly
264
food was invigorating and necessary. I had

discontinued the studies after F.A(Intermediate) now
I once again entered into the college to study
Philosophy. European Philosophy I studied and took
interest in the problems. Bergson I had to study
fortunately, and under Dr.A.G.Hogg. I was all along
saturating myself with the Arya and the essays on
the Gita.
I discovered that Sri Ramanuja's thought was

similar to Sri Aurobindo's at least on the side of
Bhakti. I began to work for my research on Sri
Ramanuja's major work and completed it. I then did
another research project on Yoga Psychology in the
Minor Upanishads and came to the conclusion about
the major needs of spirituality and they agreed with
that of Sri Aurobindo. Sri Aurobindo remained my
pramana. However I did not make any effort to meet
and get the personal guidance in my sadhana. In the
meanwhile I studied Theosophical literature and
Krishnamurthi and the skeptical modes and
approaches. However though I had saturated myself
265
with Visistadvaita the inner feeling that Sri Aurobindo

was giving the right direction never left me.
It was in 1936, however that my two reviews

of Sri Aurobindo's writings and life put me into touch
with Sri Aurobindo. I had the first darshan of him on
24th Nov 1936; I requested that I may be accepted
as a sadhaka non-resident. I was asked to come in
1937 June, Aurobindo and the Mother saw me. I
was asked to sit bare chested and on examination it
was decided that I could not be accepted as a
sadhaka. That was my first shock. However I
continued devoting myself to a serious study of Sri
Aurobindo.
In 1939, there was a call from the

Devasthanams at Tirupati which is avowedly a
Visistadvaita shrine to join the Oriental Institute as
Professor of Comparative Religion and Philosophy
to do work (service) for the Visistadvaita philosophy.
The offer was not good salary wise. Yet owing to the
insistent demands of my father, Sri Rao Bahadur
K.V.Rangaswami Iyengar and his uncle Rao
Bahandur N.S.Narasimhachariar, I accepted the
266
offer. Since I was not accepted by Sri Aurobindo I

did not consult him but joined. (I belong to the sect
of Visistadvaita by birth and thought that I had
perhaps to do and achieve my salvation through it
alone.) I had to face a lot of persecution and within
two years the fact became clear to me that
Visistadvaita had no hope and place at this famous
shrine and might get discarded slowly. This was my
second shock-profoundly more than the first.....
"It began to dawn on me whether after all the

God worshipped on the Hills was partial to Sri
Ramanuja, or whether it was after all a common
enough God for all sects and persons.... The
diversion of funds towards secular... meanwhile
gained momentum.... The Srinivasa Mission,
expansion of the secular activities, the expanded
provision of amenities for pilgrims, the gold-gilding
and so on. These undoubtedly popularized God:
more income and more expenditure and more
pilgrim traffic. T.T.Devasthanams began growing. I
cannot say that there was a great wave of religiosity
and interest. The summer school of Religion was a
267
regular feature. But all was for making Sri

Venkateswara more well known and popular. We
have been expanding and Tirupati became a really
all-India centre of pilgrimage... But in my inner
thoughts one thing alone has been growing - a deep
distrust and agony of an indescribable kind. There
was perfect loss of hope about a renaissance in
spirituality and growth of true philosophic evolution.
More and more it became clear that institutions of
religions can only lead to subtle corruption, and all
sorts of persons take the shelter of religion for the
furtherance of their own vanity and livelihood. God
becomes the vehicle for individual adventure....
Philosophy suffered an eclipse in this place when
the University came and a professor who had hardly
any belief in philosophy was appointed to it.
Thus, Visistadvaita became non-grata and

every attempt to improve it had failed. Thus I was
forced to the conclusion that it is futile to resurrect it
or attempt to waste one's life over it. Its votaries
were working against it: a suicidal affair. The
philosophy is not obviously wrong- intellectually to
268
me it has been fairly satisfactory. The aurobindonian

element of supra mental evolution was possible in
terms of Visistadvaita according to me, but it was not
so admitted by Sri Aurobindo. I had failed in both of
my efforts. So I had to think again: perhaps a
rejection of both was demanded of me by the
supreme Power that is beyond Venkateswara and
Sri Aurobindo.... It was enough for me at this
juncture to somehow get the grace of God and leave
everything to it- to revel or reject or illumine the great
Vast of Being.
God indeed was kind to me also. I had

experiences of the most vivid kind and almost
certain times direct awareness... It was at this
juncture that two persons came into my life. One is
Sri Swami Sivananda whose ability to catch men is
as skillful as a master fisherman, who wrote to me a
letter saying that my life was very important and
offered to look after my body. This meant quite a
copious supply of his literature and one tin of
Chyavanaprasha and one of bottle of Brahmi Hair
Oil every month. He made me a fellow of his Forest
269
Academy also. But his teachings had not at all

stimulated in me any serious spiritual vibrations”.
However Swami Sivananda considered him to

be realised soul and has written as follows while
conferring the Fellowship of the Forest Academy,
Rishikesh "With disarming simplicity and effortless
dignity that characterizes his written works Dr. K.C.
Varadachari has consistently and persistently yoked
the services of his philosophical acumen towards the
errors of a purely intellectual approach of life and
has sought to defend and advance with adequate
persuasion and power the claims of higher and
spiritual values both for the attainment of deeper
philosophical insights into the nature of the
individual, the Word and the Ultimate Reality as also
for the perfection and integration of the individual
personality in a scheme of living that results in the
fullest enjoyment of the prizes of this world and the
gifts of the world beyond."
“Sri Ramchandraji of Shahjahanpur was also

seeking to introduce his book to the public. I
received a book and a letter from one of his
270
abhyasis for opinion. I read the book and asked for

further particulars. I reviewed the book for The
Hindu, Madras and I found that some three
gentlemen responded to it by getting into contact
with its author Sri Ramchandraji. He then wrote to
me offering to help me in spirituality. I thus entered
into this sadhana because here was an offer to lead
me, to accept me as a disciple and sadhaka - and
not on my request but by himself. I felt that I was not
accepted by Sri Venkateswara or Sri Aurobindo and
to me only Sri Ramchandraji himself came in
1956,57,59,60 and has led me to spiritual
experiences. So, I was led to test these carefully and
was made a Preceptor in 1957 so that I could myself
see how the spiritual training is done."
He has stated his condition as follows in his

diary:
"Thus I found myself made to abjure the old

theoretical ways of approach. I had to remake
myself in a new way. I had to take stock of my whole
past. All sectarian and caste conceptions had to be
rethought. Philosophies help bind people to set
271
notions. Thus I was to meet the challenge of the

New".
It happened that I Should meet Shri Ram

Chandraji. Firstly his views were clearly different
from my whole past.
1. The conception of the Ultimate as Zero was

quite against my philosophic inclination.
Having failed with the positive concept it is
time to experiment with this - Is it likely to be
true? The Zero has to be understood as the
Beginning or Origin of all possibilities being
nothing of what it becomes.
2. The concept of Invertendo shows how the

deformation of evolution is natural and the
power inherent is Zero (Nirguna). I began
understanding the meaning of Vivarta. All flow
necessitates the inversion and it is natural.
3. The formations of the descent are clearly on

this principle of inversions.
272
4. The vast Brahman extends up to our

knowledge of it. Thus Truth, Consciousness
and Bliss themselves are attributes which get
transcended in higher approaches.
Saccidananda are not the Ultimate Reality,
they too being terms of knowing - Sankara
too gets transcended.
5. The individual is continuous with the

Universal and the Ultimate, and is not
abolished. The Pralaya or mergence is
cosmic and supracosmic and then all are
withdrawn into the Ultimate.
6. The individual ray of the Ultimate has created

for itself an organic organisation of physical-
vital, mental and supramental centres and
organs. These may well be the knots which
have demarcated the several systems known
as the physical, vital, mental or the bonal,
muscular, circulatory, alimentary, harmonic,
nervous, supranervous, and psychic etc. They
have become autonomous in a sense but
273
have to be opened up for higher control. This

is possible only by bringing down the highest
power of the Centre and not merely the
higher power just above the human. It is the
necessity to mould the lower in terms of the
highest through the higher which has also to
mould itself to receive the highest. That leads
to going beyond Sri Aurobindonian Vijnana -
moulding of the mental, vital and physical.
7. This is done by means of the transmission or

descent of the highest consciousness or
condition (Zero) itself into the lowest region of
the human heart or the organism as it is.
8. The yogic process is this transmission from

the Ultimate which alone can shape the entire
being, of the abhyasi for the experience and
realisation of one's own physical, vital, mental
and supramental levels - called by Shri Ram
Chandraji, the pinda, brahmanda, para
brahmanda and Central regions working
under the direct force of the Centre".
274
His contact with Aurobindonians and others

continued. In 1957, he was invited to participate in a
seminar at Calcutta organized by the Pathamandir.
He had delivered the annual lectures at the Madres
Study Circle in the first two years. He was again
asked to deliver the annual address in 1958. He
presided over the Calcutta Birthday Celebrations on
15th Aug 1959. He was invited to visit the Ashram at
Pondicherry in 1960, to deliver a lecture at their
International Academy. He did receive recognitions
from other sides also. He was asked to deliver
lectures on "Aspects of Bhakti" at Mysore University,
on "Visistadvaita" at University of Travancore and on
"Progress" as part of Principal Muller Lectures
during 1954 and 1955. He was also an examiner for
Ph.D at the Universities of Banares and Utkal. He
was also the examiner on Samkyha and allied topics
for the Indian Philosophical Congress, Medals and
prizes.
Between 1955 and 59 he has made

considerable progress in spirituality and has crossed
Pind Desh on 2nd mar 57. His case was taken up
275
straight at the Para Brahmand Mandal and after

entering into Para Brahmand on 17th May 57
advanced in the same region on 14th June and
finished journey in Para Brahmand Mandal on 17th
Aug. 1957. He entered into the Central region 30th
Aug 1959.
His first daughter Padmini was married on

26th May 1961. This was a marriage with his cousin
Y.K.Srinivasan who was totally devoted to him and
his wife and who treated them as their gurus. He is
the son of Sri. Narasimhachariar his uncle. But his
daughter did not like the alliance and opted for a
marriage with some one outside the family tradition
and culture. Master Sri Ramchandraji did send a
note to Padmini and also Rs.101/-. Doctor felt that
there is change in her and prayed that it be
permanent. Master wrote to him that his Master
remained at Tirupati with him for several days
together and this he (master) could observe on 24th
May and also continued to say that he left doctors
house on 26th May at 10-55 P.M. He said further
that he is so happy with this marriage and offered
276
prayer again for the long life and the prosperity of

the couple. But his daughter died on 23rd Nov 63.
His attitude to this unfortunate incident may be seen
from the following line he wrote to his Master. "Yes:
God's ways are inscrutable and I had not even the
inkling of this kind to come. I have had disgrace in
profession, disasters in personal life but this threat to
honor and now death I never thought would be my
portion. Indeed this has been a shock to faith on the
part of onlookers and perhaps even of abhyasis." In
a letter to his son Narayana who felt that the talk of
Yoga and Grace of Master are bordering on non
sense he wrote " I am speaking or writing to you in
all frankness and God has indeed punished us
because we did not know human nature, of children,
of sisters or boys and so on and friends too. We can
be beguiled and misled and this is what makes one
seek to arrive at that knowledge that cannot deceive
and that is a gift of God. Punishment is for
reformation, not retribution. It is when guided by God
a real siksha, training in Divine Life. Know all as the
gifts of a most benevolent guru - God. Nothing can
happen without His will, and His will is just and good.
277
We are children of Risis and I confess to having

belonged to the family of Plato and so are you."
He wrote in his personal notes that "It may be

necessary that those who have sought the highest
must be tested sorely in their faith and in their utter
surrender - by being granted disease(incurable),
disgrace, disaster in their public and social and
familial life, and death too - may be these the steps
on the ladder of ascent to divinisation. May be they
have to take place simultaneously or indeed
divinisation is marked by these centers. I do not
know whether the playground of God developing in
me and the 'death meeting its death': of course it is
clear that death has occurred here. I am not much
concerned with my personal loss - it has been of
great comfort to feel that a load of anxiety about her
future has been removed from my mind. ... But the
manner it has happened is however very
unsatisfactory to those who claim to achieve 'Soul'
and 'mind' transformations by the transmissions.
Everybody will get over this sudden catastrophe -
whom does not time heal? - But this is a deep test
278
for the Sahaj Marg - even as the Master's son's

event a few years ago - this will be having a
shattering effect. Master may very rightly think, that
all these are trivial in the life of the abhyasi and
those who seek the refuge of this Path, but I see the
shattering effect on faith in the marga itself." Mark
his attention to the system and his love for the Path.
During the period he has been progressing in

the higher realms of spirituality and in fact was
traversing the rings of Splendour. He completed his
journey in the First ring of Splendour on 14th Feb
1960, the Second ring on 3rd Feb 1961. Entering the
Third one on 22nd April 1961 he had leaped into the
State of Sayujyata on 16th Aug 61 in the third ring.
He entered the Fourth ring of Splendour on 18th
Nov.1961.
He retired from service on 31st May 1963. His

eldest son was still through education doing Ph.D.
His youngest son was studying Engineering and two
daughters not married. The responsibilities were
weighing very heavily on him. His first son was
married on 31st Aug 1964. On 10th June 1965 his
279
third son and daughter Chitra were married. All this

brought emotional satisfaction to him and his wife
who was almost shattered with the earlier incidents
and very poor health. She was a bad diabetic and
had not controlled the same.
In July 1965, he got an assignment in the

Madras University to be first incumbent to the Chair
of Vivekananda Professorship of Comparative
Philosophy and Religion. This meant he had to go to
Madras often and many times stay at Madras weeks
together. He used to stay with his widowed sister to
give her solace and also conduct meditation classes
to abhyasis regularly. Thus an opportunity was
provided for the aspirants in Madras to derive benefit
from the service he was providing in the Master's
work. Unfortunately he faced three bereavements
one on 16th Oct 65 when his another brother in law
died, the second his uncle on 21st Oct 65 and the
third one of his wife on 23rd Nov 65. He already had
lost the company of his cousin Ramanujam on 4th
May 1964. All these had their own impact on him
and emotionally he was feeling tilted in his balance,
280
Therefore whenever he went to Madras he used to

enquire about his second son who was working
there. Many a time his son used to be busy with his
work and would not turn up to the bus station or
arrive later leading to the professor feeling the same.
He however considered the abhyasis who came to
the bus station as those representing his son and in
fact did call Parthasarathi as his son since he never
missed coming to receive him. He delivered lectures
in the university till March 1966 when the
assignment was completed. On 10th July 1966, his
second son got married.
He was Director of the Sahaj Marg Research

Institute started at Tirupati in 1965. He presented the
system of Sahaj Marg as a New Darshana in 1966.
This is the book where he challenged others to
examine the system as a method of Raja Yoga. It is
well known that apart from the Shad Darshanas, no
one ever tried to call a system of realization or
Philosophy as a darshana. Even Advaita,
Visistadvaita and Dvaita are differences in the Uttara
281
Mimamsa, the sixth Darshana and are not separate

darshanas.
He discussed all conventional topics that a

system of philosophy should address and gave his
inimitable presentation in the book. But the language
is philosophical and many who are not initiated into
this realm did not realize its importance. But the
Master was overwhelmed with joy and appreciated
the book. He coined a new word "Imperience" to
express the various feelings of the aspirant while in
meditation. For the first time 'the looking in' got a real
term discarding the wrong word 'experience'. To call
the feelings one has during meditation as
meditational experiences is a misnomer as they are
purely inside the mind and can be called as
meditational imperiences. The word imperience can
be better understood when we wrote that the
feelings during meditations are not having any
sensory input directly or through memory of such
inputs and is not of any content of consciousness
but awareness of Consciousness per se.
282
He was very sensitive to the spiritual states

and was capable of expressing verbally and draw
pictures of his experiences with the abhyasis very
vividly. He was instrumental in recognizing and
recording many points in the higher regions. He it
was who noted the ruby color of the Chit lake of
beloved Master Babuji Maharaj which was
acknowledged as correct by the Master in the
manual of service he gave to preceptors. He did
work out other methods of performing the yatra of
the abhyasis by adopting the anti-clock wise rotation
of the point of self in the heart thereby unwinding the
complexities one has built around himself. The
Master in consultation with him and Sri Seshadri
another close confidant of Dr.K.C.Varadachari
named even the spiritual states of Prapanna, Prabhu
and Prapanna Prabhu...
He gave talks on the system of Sri

Ramchandra's Raja Yoga regularly at Tirupati after
the Satsanghs on every Sunday.
Dr.K.C.Varadachari's talks on the system of Sri
Ramchandra's Raja Yoga carry a depth of
283
understanding of the subject and deep concern and

commitment to the persons to whom, they are
addressed. In his own words, as recorded in his
diary, his understanding of the system led him to
remake himself in a new way. They were all
published as books. The Complete Works of
Dr.K.C.Varadachari Volume I, published by the Sri
Ramchandra Publishers has all of them. He did give
talks on all the books of the Master except the one
'Towards Infinity' for which he wrote the Foreword.
From 1965 his work for the spread of the Sri
Ramchandra Mission was his only purpose of life.
He traveled frequently not minding his poor health
and delivered lectures at Vijayawada, Hyderabad,
Madras, Madurai, Trichy, Allahabad, Shahjahanpur
and many other places. During this period he was
reaching the pinnacle of spiritual evolution and has
commenced Laya Avastha in Brahman on 21st Jan
1968. He got himself established in that condition on
15th Feb 1968 and has completed the process of
Laya Avastha in Brahman on 26th April 1968. During
this period he assisted the Master in preparing the
Manual of Spiritual service and has suggested
284
various spiritual methods on the Daya Sakti and

Kaal Sakti methods of training. In an effort to present
the system of Sahaj Marg scientifically he assisted
Dr.V.S.R.Murthy, Reader in Zoology, S.V.University
in writing the book "Neuro Physiological basis of
Yoga" by providing him information and guidance
based on his research in the Yoga Psychology of the
Minor Upanishads.
However in 1968, he was invited by the

Padmavathi Women's College to deliver lectures in
Indian Philosophy and Culture, which he undertook
as a service to the younger generation. In 1970 he
was asked by the Sanskrit University to write a book
in European Philosophy to enable them translate the
same into Sanskrit. In 1969 and 1970 he conducted
Preceptors seminars at Tirupati and published the
deliberations. The Master considered them as very
important and useful for SRCM.
Consequent to the deliberations of the

seminar in 1969 and discussions Master had with
him, a confidential circular was issued to the
Preceptors/Prefects of SRCM where in clear
285
guidelines were given regarding the spiritual work.

To quote from the circular dated 24th feb.1970 "It
must be noted that our purpose is not to fill the
Mission with useless persons. It is our duty to help
and train the hungry souls trying to produce hunger
in others who are not still up to the mark. Those who
are totally immune to spiritual life may not be taken
into Sahaj Marg- this pious work of realization. The
path is smooth but cannot be trodden by rough
persons." "When it is very clear that the prospective
member is more keen in the fulfillment of his worldly
desires only and not in the higher spiritual values, he
may not be admitted unless and until the preceptor
is sure that the person, by his labour, will take the
turn at some near future. The moral and spiritual
development of the abhyasis must be in the view of
the preceptor." Though Master felt this instruction
was enough to rectify the defects pointed out to him,
these were practiced more in breach, as already the
tendency to popularize rather than propagate the
system got established as the way to be followed in
the Mission. Dr. K.C. Varadachari was a passive
286
spectator to this trend and grieved more in his heart

than expressed to others.
Dr. K.C. Varadachari himself was restless till

the last day to merge in the Ultimate and while
expressing his anguish, also stated that other senior
abhyasis did not think he has attained oneness with
Ultimate as stated by the Master. He has advanced
in the path to such an extent that the Master
observed in his letter dated 24th June 1969 " You
have written that sometimes you feel absorbed
seeking to move swiftly to the centre. There is no
change at all in your state. It is a changeless
condition as I say. A little bit of humanity is there as
it ought to be and so you feel the difference. In the
beginning your inclination was to reach the Centre, a
tinge of it is still there so you feel seeking to move
swiftly to the Centre. Nothingness or negation is
your condition, which will itself disappear. The
Master stated again in his letter (21st June 1970) to
him that "I can say with certainty that you are in
Absolute Reality without minding what my lady
student has said." The last state of identity, which is
287
bound to be there till the last day of Maha Pralaya as

asserted by the Master in the book 'Efficacy of
Rajayoga' was enough for him to feel restless to
have mergence that is total.
The jealous and envious unable to accept

that some one who came into the system much later
than themselves should gain such progress started
talking of him slightly. This however was rejected by
the Master. Talking advantage of the talk of senior
persons certain less advanced souls also, however
continued to talk of his not reaching the Ultimate
even after his demise forgetting the normal etiquette
of not talking slighting elders and more so when they
left the mortal coil.
He was not happy with the remarks made by

the irresponsible and also the undue haste with
which the organization of Sri Ramchandra Mission
was sought to be spread giving away certain
fundamental principles of spirituality. In his letter to
the Master on 18th June 1970 he wrote "I fully
realize that you require freedom from the
organizational work for the sake of spiritual work. I
288
trust everyone will cooperate with you. But I must

utter a word of warning, if I ought not to be
misunderstood. Let us not commercialize our
Mission in out haste to secure financial stability for
the Mission, and embark upon works which are not
immediately helpful to spiritual development of the
abhyasis. We have to imbibe the sense of Mission-
Spiritual and not mix it up with other ends. If I am not
to be misunderstood, I believe some things can be
thrashed out with other seekers who also know
about the deviations that take place in spiritual work.
I trust you will not misunderstand me." His problem
in sadhana was more serious. He wrote in the letter.
"I had asked the question, why even in a very high
state far above the circles or rings of splendour there
is growth of resistance to the Ultimate dissolution or
absorption or mergence." "It has of course grave
consequences in our appraisal of the ultimate state
possible under our system." However the reply from
the Master on 21st June 1970 did not address the
anguish expressed by the professor while asserting
his status as being in Absolute Reality. It was clear
to him the same problem that he faced with the
289
T.T.D. namely promoting the penultimate and

secular as superior to the spiritual, is recurring again
and found himself too fragile to counter. All the great
systems of the past lost their value because yoga
was forgotten and their philosophies of knowledge
and love were given importance. He was finding
even in this new system the stress is being made on
the concepts of love, remembrance and very many
quasi spiritual ideas which are also prevalent in
other systems and the uniqueness of methods of
sadhana and methods of evaluation being ignored.
He could palpably feel the lack of serious attention
to perfect the system of evaluation and upholding
the claims made by the Master. There was no
interest to study and examine the claims of the
Master regarding the various spiritual points like A, B
and the locations of the various knots in the physical
frame and present to the world the system as a
breakthrough in spirituality. From his point of view
the location of the various points and knots in the
physical frame is the unique practical contribution of
Master Sri Ramchandra Maharaj. His concern was
spiritual renaissance but what he found was
290
expansion of the secular and mundane however

brilliant it might be. Marketing of the Sri Ramchandra
Mission rather than spreading the spirituality as the
Mission was perceived by him as a curvature that
was developing and he found himself helpless to
remedy or rectify. In a world that is dominated by the
glitter and gold the gaudy takes the cake, leaving the
barren spiritual that is tasteless, odorless, colourless
and plain. Yet there are souls that seek to drink the
nectar in the dreary waste of the Divine, devoid of all
attention and ostentation. His service is available for
those who seek spirituality and nothing else.
The last entry in his diary reads:
"O Master I pray to thee

To forgive me and remove
This last barrier between me and thee"
Let my love be complete
And my Non-Being Real!
Let me forgot thy words-
Let the ORGANISATION go as Thou wantest
Who am I, what am I?
Mergence in Thee is All now
Let it be the True Beginning.
291
He was suffering from Diabetes since 1961

and though he had the best medication available in
those days, the disease overtook him and after
about one and half month sickness he attained his
Maha Samadhi on 31st Jan.1971 on the day
Basanth Panchami, the most memorable day of birth
of Sri Ramchandraji Maharaj of Fategarh,U.P. India.
Master wrote in a letter to K.C.Narayana on

11th Feb.1971 that "We have not prayed for his
liberation, because it would have been very
ridiculous for a man who has already attained
liberation and can give the same to others also." He
also wrote that Dr. K.C. Varadachari is his intimate.
Those who move in the path of spirituality know that
this word is used for Radha and Krishna and in
similar conditions.
In the man who leaves a deep impression on

the history of his race we invariably find rare
qualities besides those of the mere intellect. All
those who knew him then had seen in him the
perfection of Intellect and Intuition coupled with
292
impeccable Character. His compassion to other

human beings in particular and all existence in
general was something that every one wanted to
acquire for himself. He was infectious and was
carrying with him the seeds of Infinity wherever he
went and many did acquire the symptoms of Divine
Sickness due separation from the Lord.
It is not all that certain that Prizes of this world

were got by him, perhaps he never bothered about
it; but surely he got the gifts of the Beyond as was
attested by Mahatma Sri Ramachandraji Maharaj of
Shahjahnapur U.P. The curvatures he feared that
were developing in the method that is propagated by
the Great Master Sri Ramchandraji Maharaj, slowly
turned out into a reality where the stress on the
spiritual path was over taken by the philosophies of
love and unmindful ness in meditation. He has
condescended to the prayers of the earnest seekers
and has made himself available as a guide in the
path leading to the Master. A new order in spirituality
has commenced in 1991 and is guiding the spiritual
destinies of earnest seekers.
293
Let us conclude this story with this expression

of wonder and awe.
What a piece of work is this Man!

How noble in reason, how perfect in his empathy
How great in action, how calm in adversity
How beautiful in countenance
How patient and tolerant
To the undeserved punishments
Of friends and fellow beings
How faithful and loyal to humanity
And God and Guru
How profound and versatile
How knowledgeable and how humble
How naked, how harmonized, how splendid
Before Master and God fused into One.
294
INDEX
abhyas, 29
Abhyasi, 14, 31, 34, Analogy, 131, 149,
40, 44, 53, 62, 109, 155
110, 163, 190, 225, Ananda, 161
275, 280 Annie Besant, 254
Absolute, 10, 37, 78, Anubhava, 65, 79, 81,
90, 105, 107, 109, 82, 92, 94, 97
111, 132, 154, 170, anubhava shakti, 65
288, 290 Aparigraha, 138
Absolute Base, 78, 90 Arjuna, 38, 86, 128,
Absolute Reality, 105, 230
109, 288, 290 Ascent, 9, 12, 18, 20,
Absorption, 14, 180, 279
290 Ashram, 243, 276
Advaita, 150, 282 Asteya, 138
Advaita Vedanta, 150 Atman, 210
Agni, 145, 260 Atri, 55
ahamkara, 3 Atri rishi, 55
Ahankar, 151, 167 Attachment, 32, 44,
ahimsa, 136 117, 127, 134, 135,
Ajapa, 225 138, 153, 162
Ajna, 44, 153 Attributes, 273
Ajna chakra, 44 Autobiography, 197,
Akbar, 202, 205, 206 238, 264
Almighty, 9, 10, 31, Avatar, 1, 11, 115,
34, 36, 41, 42, 50, 200, 231
51, 52, 57, 81 Balance,, 281
Alwars, 255 Balanced existence,
Anahata, 153, 225 167
Base,, 255
Being, 270, 292 Central region, 25, 69,

Belief,, 41 73, 75, 78, 80, 82,
Beloved, 11, 91, 195, 83, 84, 90, 92, 101,
284 163, 164, 275, 277
Bhakti, 98, 102, 154, Centre, 9, 10, 18, 20,
266, 276 25, 36, 40, 42, 44,
Bhishma Pitamaha, 86 50, 52, 58, 79, 80,
big bang, 123, 124 81, 82, 83, 84, 85,
Big Mind, 35 86, 87, 88, 90, 91,
Bliss, 17, 18, 245, 273 92, 93, 192, 241,
Bondage, 107, 112, 269, 274, 275, 288
128, 147, 159 chaitanyata, 74
Brahm, 137 chakra, 20
Brahma, 1, 98, 130, Chakras, 12, 40, 43,
156 47, 52, 102
brahma jnana, 130 Change,, 20, 51, 94
Brahmacharya, 137, changelessness, 19,
138 20
brahma-loka, 98 Chit, 151, 161, 284
Brahman, 113, 273, Chitta, 2, 3, 14, 152
285 Clairvoyant vision, 27,
Brahmand, 227, 276 71
Brahmanda, 2, 275 Cleaning, 15, 60, 109,
Buddhi, 3, 151 157, 227, 234
Buddhism, 202 Cleanse, 188, 193
Buddhists, 16, 210 Cognition, 40, 124
Calm, 9, 16, 18, 34, Colourlessness, 84
43, 53, 57, 95, 161, Commandment, 168,
185, 295 169, 170, 171, 172,
Calmness, 9, 10, 36, 173
53, 57, 65, 94 Comparison, 20, 35,
Calmness,, 94 205, 241
Central force, 42, 44
296
INDEX
Concentration, 8, 14, Daya, 285

17, 18, 31, 38, 40, Death, 229, 278, 279
89, 217 Dedication, 222, 239
Confidence, 102, 133, Descent, 2, 18, 273,
216, 223 275
Consciousness, 12, Destination, 97
47, 60, 62, 63, 64, Devotee,, 112
69, 71, 72, 73, 106, Devotion, 13, 101,
110, 112, 139, 146, 154, 172, 179, 222,
147, 148, 149, 151, 225, 239
152, 153, 155, 156, Dharana, 14
158, 159, 161, 164, Dharma, 20, 119, 120,
168, 170, 171, 173, 144
182, 207, 260, 273, Dharma-chakra, 20
275, 283 Dhyana, 14, 18
Constant Difficulties,, 262
remembrance, 97 diksha, 130
Courage, 132, 206, Discrimination, 40
216 Divine, 19, 67, 109,
Coverings, 39, 58 123, 125, 128, 131,
Creation, 26, 42, 51, 134, 135, 137, 149,
52, 55, 57, 78, 79, 152, 155, 160, 162,
88, 108, 123, 128, 164, 170, 171, 172,
130, 133, 140, 165 173, 199, 201, 204,
Curvature, 291 220, 221, 229, 233,
D1 consciousness, 234, 238, 244, 258,
153, 156, 159 260, 278, 292, 294
D2 consciousness, Divine centres, 109
161, 162, 163 Divine effulgence, 67
Dama, 13 Divine force, 109
Darkness, 35, 54, 94, Divine Life, 278
237 Divine light, 221, 234
Darshan, 267 Divine will, 162, 244
Darshana, 240, 282 Divinisation, 279
297
Divinity, 130, 132, 134, 189, 211, 251, 259,

152, 171, 172, 173, 289
178, 188, 199, 204, Gita, 128, 134, 138,
211, 226 139, 150, 213, 266
Dreams, 211, 226 Goal, 9, 13, 14, 18, 26,
Dvaita, 255, 282 32, 44, 52, 63, 71,
Effect, 31, 32, 33, 36, 72, 75, 79, 97, 99,
40, 50, 70, 88, 93, 106, 107, 108, 130,
94, 97, 109, 110, 131, 132,137, 143,
181, 279 152, 164, 165, 169,
Ego, 190 170, 191
Elements, 16, 93, 145 God, 4, 9, 25, 26, 43,
Energy,, 84 47, 52, 53, 55, 65,
Evolution, 37, 123, 74, 76, 79, 81, 82,
164, 269, 273 84, 91, 97, 107, 112,
Existence, 4, 25, 26, 116, 117, 119, 122,
70, 78, 79, 90, 108, 126, 127, 130, 131,
121, 123, 126, 131, 133, 141, 143, 145,
153, 158, 166, 169, 146, 147, 150, 154,
170, 171, 172, 173, 156, 162, 165, 166,
199, 244, 256, 293 171, 172, 179, 180,
Faith, 38, 102, 170, 182, 187, 192, 193,
225, 278, 279 195, 204, 211, 214,
Fana, 161 216, 235, 244, 247,
Fanaticism, 98 253, 256, 260, 262,
Finiteness, 105 265, 268, 270, 278,
First Jerk, 89 279, 295
first Mind, 10. 47, 56, Grace, 92, 111, 112,
66 174, 253, 270, 278
Forehead, 183, 210, Grace of Master, 278
213 Grand Master, 163
Formless, 162 Great Master, 145,
Freedom, 25, 102, 194, 244, 255, 294
105, 106, 111, 112, Greed, 167, 208
298
INDEX
Growth, 100, 147, 156, Humility, 160, 161,

165, 269, 290 162, 173, 186, 240
Guide,, 37 Idea about creation,
Gunas, 72 66
Guru, 178, 188, 196, Idea of calmness, 65
217, 278 Idea of creation, 50,
Hanuman, 86 66, 89, 108
Heart, 11, 12, 14, 15, Ignorance, 162
20, 33, 34, 35, 40, Imperience, 36, 72,
43, 47, 49, 50, 51, 283
52, 53, 55, 56, 57, Incarnation of Deity,
58, 60, 61, 62, 63, 69
64, 65, 69, 71, 74, Individual self, 170
95, 99, 100, 101, Indra, 143, 145
102, 108, 119, 134, Indriyas, 39
135, 136, 137, 145, Inference, 149
148, 149, 153, 154, Infinite, 31, 80, 81,
157, 158, 159, 160, 106, 159, 211
162, 163, 164, 168, Infinity, 107, 113, 164,
179, 180, 190, 191, 238, 285, 294
195, 220, 221, 225, Initiation, 257, 260,
227, 228, 235, 275, 262
284, 287 Inner Light, 182
Heart region, 12, 14, Inner voice, 228
43, 47, 52, 53, 55, Integration, 206, 236,
56, 57, 58, 64, 65, 271
74, 157, 164, 227 Intellect, 183, 293
Helplessness, 154, Intuition, 28, 293
203 Invertendo, 19, 69,
Hiranyagarbha, 1 157, 163, 273
Humanity, 41, 141, Isa Upanishad, 127
184, 194, 196, 197, Jainism, 202
211, 244, 288, 295 Jnana, 98, 116, 117,
124, 130, 170, 265
299
Jnani, 156 Life, 25, 28, 32, 33,

Journey, 12, 110, 111, 37, 52, 57, 79, 84,
112, 159, 227, 236, 85, 90, 92, 102, 119,
238, 260, 277, 280 123, 126, 128, 129,
Judge, 75, 79, 95, 131, 134, 135, 138,
222, 239, 251 142, 143, 147, 148,
Kama, 148, 166 150, 156, 164, 165,
Karma, 98, 202, 204, 166, 170, 179, 181,
265 184, 194, 201, 203,
Karma yoga, 265 204, 206, 213, 216,
Katha, 258 220, 222, 224, 226,
Kena, 258 228, 231, 232, 234,
Knots, 2, 12, 21, 29, 237, 240, 244, 245,
57, 165, 169, 170, 249, 250, 251, 254,
171, 172, 274, 291 257, 261, 264, 267,
Knowledge, 5, 7, 94, 269, 270, 271, 277,
106, 117, 124, 137, 279, 285, 287
149, 150, 151, 153, living dead, 67
186, 189, 217, 256, Lobha, 167
265, 273, 278, 291 Logic, 152
Koran, 150 Lord Krishna, 11, 38,
Krodha, 148, 166 93, 102, 128, 134,
Kshobh, 26, 89 139, 199, 230, 231,
kshobha, 2 236, 244, 293
Lalaji, 163, 181, 183, Lord Vishnu, 162
186, 188, 191, 192, Lotuses, 40, 43, 47, 52
193, 195, 197, 200, Love and devotion,
201, 236 103, 141, 169
Laya, 285 mahapralaya, 78, 79,
Laya Avastha, 285 80
liberated soul, 79 Manas, 2, 3, 151, 179,
Liberation, 73, 156, 181, 188, 190, 193
158, 193, 236, 293 Manifestation, 85, 122,
123, 137
300
INDEX
Mantra, 127, 138, 261 162, 163, 164, 168,

Mantras, 145 169, 192, 193, 208,
Master Cell, 88, 89, 214, 215, 219, 220,
90, 92 233, 235, 279, 283
Materialism, 98 Mind region, 69, 71,
Matter, 2, 19, 54, 57, 74, 75, 83, 162, 163,
74, 142, 150, 151, 164
173, 186, 211, 217, Miracles, 190
224, 226 Moderation, 164, 166,
Maya, 43, 54 220
Meditation, 8, 9, 11, Modes, 266
12, 13, 14, 16, 18, Modifications, 2, 16,
20, 37, 39, 40, 41, 17
42, 43, 44, 79, 97, Moha, 167
100, 102, 126, 139, Moksha, 156
157, 163, 164, 166, Morality, 210
168, 169, 170, 171, Motion, 10, 25, 26, 36,
172, 173, 191, 213, 42, 50, 53, 66, 75,
221, 222, 225, 226, 84, 85, 88, 90, 182
234, 250, 281, 283, Muladhara, 153
294 Muller, 276
Memory, 147, 154, Mystery, 27, 52, 82,
233, 283 108
Merger, 195, 230 Narada, 47, 56
Metaphysics, 253 Nature, 2, 6, 8, 12, 13,
Mimamsa, 202, 282 14, 19, 25, 31, 33,
Mind, 9, 10, 11, 13, 37, 44, 45, 55, 57,
26, 28, 31, 33, 34, 70, 71, 79, 82, 91,
35, 38, 39, 41, 44, 92, 94, 97, 126, 128,
47, 49, 52, 55, 58, 131, 138, 144, 147,
64, 65, 69, 71, 73, 153, 159, 160, 161,
74, 76, 77, 83, 87, 165, 169, 170, 171,
94, 95, 106, 110, 172, 173, 178, 185,
116, 134, 137, 151, 194, 199, 200, 201,
301
210, 212, 215, 216, 71, 79, 90, 101, 187,

220, 224, 230, 233, 197, 200, 212, 230,
238, 271, 278 237, 249, 271
Needs, 11, 27, 119, Physical body, 76, 90
135, 169, 219, 266 Piety, 132, 172, 226,
Negation, 161, 288 234
Nirguna, 273 Pind Desh, 276
nivrtti, 3 Pinda, 275
Nothingness, 10, 66, Plainness, 10, 13, 36,
69, 72, 73, 74, 81, 53
82, 85, 288 Plato, 19, 278
Nyaya, 202, 259 Plexuses, 109
Object of meditation, Point A, 15, 59, 61,92,
17 140, 157, 168
OM, 245 point B, 59, 60, 61,
One real, 172 140, 160, 163, 168,
Origin, 7, 26, 36, 42, 169, 170, 171
72, 149, 178, 247, point B1, 157, 160
273 points A & B, 15, 16,
Pain, 21, 218 173
Para, 135, 275, 276 Pondicherry, 276
Para Brahman, 275, Potentiality, 108
276 Power, 2, 3, 6, 20, 25,
parahita, 135, 139, 27, 35, 38, 40, 44,
143, 145, 154, 155, 50, 51, 53, 54, 55,
160 56, 57, 65, 66, 71,
Passions, 194 73, 75, 81, 83, 84,
Patanjali, 1, 14 85, 86, 87, 88, 89,
Peace, 9, 32, 34, 44, 90, 108, 178, 204,
144, 161, 166, 233 211, 228, 270, 271,
Penance, 60, 192 273, 274
Perception, 149, 201 Powers of nature, 55,
Personality, 11, 12, 79, 82
13, 14, 25, 31, 55, Prakrti, 262
302
INDEX
Pralaya, 43, 51, 274, Ramanuja, 247, 253,

288 266
Pramana, 6, 266 Ramayana, 86, 262
Prana, 260 real life, 142
Pranahuti, 157, 166, Real Mind, 58
235 Realisation, 34, 35,
Prapanna, 284 58, 73, 105, 111,
Pravrtti, 6 130, 158, 192, 265,
Prayer, 142, 145, 154, 275
183, 191, 230, 235, Reality, 5, 6, 7, 8, 11,
277 25, 26, 28, 35, 40,
Progress, 97, 106, 54, 58, 72, 73, 88,
109, 129, 130, 136, 100, 105, 106, 107,
138, 147, 158, 234, 108, 109, 111, 112,
240, 276, 289 173, 181, 189, 193,
Punishment, 214 238, 239, 294
Purification, 5, 17, 18, Renunciation, 8, 13,
40 34, 117
Purity, 144, 158, 160, Restlessness, 102,
163, 172, 173, 220, 107, 162
236 Rishi Agastya, 55
Purusha medha, 123, Rsis, 145
130 Sacrifice, 60, 118,
Purusha suktha, 123 119, 120, 123, 126,
Quality, 10, 17, 155 130, 131, 132, 133,
Raja yoga, 1, 5, 7, 9, 135, 141, 144, 149,
16, 25, 26, 31, 34, 155, 192, 234, 244
39, 40, 41, 44, 53, Sadhana, 13, 113,
59, 60, 82, 94, 102, 122, 141, 148, 152,
115, 141, 152, 153, 156, 163, 185, 190,
164, 165, 218, 219, 191, 192, 193, 225,
227, 233, 238, 241, 266, 272, 290
242, 250, 260, 265, Saint Kabir, 180
282, 284, 288 Sakti, 285
303
Salvation, 268 Shabda, 56

Sama, 13 Shakti, 65
Samadhi, 180, 196, Shri Ram Chandra of
228, 260, 293 Fatehgarh, 11
Samkhya, 2, 124, 202 Shri Ram Chandraji, 1,
Samskara, 15, 129, 3, 7, 9, 10, 11, 12,
130, 138, 188 15, 17, 19, 37, 84,
Samskaras, 15, 129, 273, 275
130, 138, 188 Shri Ram Chandraji of
Sanatana Dharma, Fatehgarh, 1,11, 84
177 Siddhis, 190
Sankara, 274 Sleep, 33, 77, 169,
Sat, 161, 180, 257 185, 218
sattvik, 97 Soul, 9, 37, 39, 48, 58,
satya, 136 76, 79, 107, 153,
Sayujyata, 280 192, 197, 200, 204,
Secret of nature, 55 210, 231, 237, 256,
Self, 13, 25, 34, 37, 271, 279
58, 71, 94, 102, 112, Space, 80
130, 134, 135, 138, Special Personality,
143, 162, 164, 167, 11, 69, 70, 200, 201,
168, 170, 171, 172, 230, 237, 244
191, 249, 284 Spirit, 85, 169, 202,
Sense of 210, 211, 215, 234
discrimination, 40 Spiritual, 37, 71, 74,
Sense-organ, 3 84, 97, 98, 99, 100,
Service, 81, 118, 119, 102, 111, 129, 132,
133, 144, 145, 149, 138, 147, 148, 156,
155, 158, 207, 217, 168, 177, 181, 182,
219, 222, 224, 234, 184, 185, 191, 192,
240, 244, 249, 254, 194, 196, 197, 202,
256, 261, 267, 280, 203, 204, 205, 211,
281, 284, 285, 286, 220, 221, 226, 228,
292 231, 234, 236, 237,
304
INDEX
240, 244, 257, 260, 62, 63, 69, 139, 145,

261, 265, 270, 271, 147, 149, 151, 153,
272, 283, 285, 286, 154, 157, 158, 159,
289, 294 161, 163, 238
Spiritual evolution, 285 Super-Mind, 10, 52,
Spiritual experience, 55, 65
192, 196, 272 Support, 98, 134, 152,
Spiritual mind, 237 193
Spirituality, 52, 70, 97, Supreme, 13, 14, 16,
98, 103, 129, 158, 37, 141, 233, 270
177, 201, 210, 212, Supreme Personality,
233, 234, 237, 239, 13, 14, 141, 233
244, 254, 255, 261, Surrender, 13, 15,
264, 266, 269, 272, 112, 154, 156, 259,
276, 280, 289, 293, 279
294 Surya, 25
Splendour, 110, 280, Sushupti, 47
290 Swami Vivekananda,
Sraddha, 13 98, 120, 177, 194,
Sri Aurobindo, 250, 208, 236, 237, 241,
254, 257, 264, 265, 250, 264, 281
266, 267, 270, 272, Tam, 10, 36, 72
275 Tamas, 10
Sri Krishna, 11, 220 Tapas, 191
Sri Rama, 1, 115, 248, TAT, 10
253, 256, 264, 266, Tatacharya, 253
268, 294 The Mother, 72, 119,
Srishti, 28 151
Sruti, 149 Time of Creation, 36,
stages of egoism, 75, 89
78 Titiksa, 13
Substance, 37, 92 Transformation, 8
Super consciousness,
12, 13, 47, 60, 61,
305
Transmission, 40, 56, Vibrations, 66, 75, 90,

100, 157, 164, 174, 270
194, 221, 275 Virat, 230
Trikuti, 54 Vishnu, 55
Trinity, 111 Visuddha, 153
Trust, 110, 289 Viswamitra, 157
Truth, 6, 9, 71, 73, 80, Viveka, 13, 153, 169
90, 98, 119, 127, vrittis, 59
146, 167, 190, 204, Vyasa, 147
210, 273 Waking, 78, 110, 227
Ultimate, 8, 9, 10, 11, Wisdom, 39, 105, 106,
12, 13, 14, 17, 20, 117, 124
31, 70, 89, 117, 131, Worship, 13, 38, 55,
159, 194, 271, 273, 79, 113, 191, 213,
274, 275, 287, 289, 241
290 Yatra, 8, 130, 284
Ultimate Being, 8 Yoga, 1, 2, 5, 14, 17,
Ultimate Reality, 194, 25, 44, 94, 115, 118,
271, 274 122, 125, 132, 141,
upaadaan kaaran, 26 148, 153, 202, 217,
Upanishads, 119, 127, 219, 221, 241, 265,
258, 266, 286 266, 278, 284, 290
Vairagya, 33, 34, 116, Yoga Sutras, 1, 2, 14,
117, 129, 153, 169 17
Values, 119, 121, 205, yogaja, 71
215, 271, 287 yogi, 103
Varuna, 145 Yogi, 72, 86, 103
Vedas, 119, 123, 127,
150, 189, 210
306

RAMCHANDRA RAJA YOGA - Sri Ramchandraji

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RAMCHANDRA RAJA YOGA - Sri Ramchandraji

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CONTENTS

Salient Features of Sri Ramchandra’s

The School of Rajayoga is said to have been

Shri Ram Chandraji (of Shahjahanpur) states

modification. The principle is that all this world, both

should refer to all thought-processes starting from

Shri Ram Chandraji has shown that the

had unless one begins to contemplate or meditate

Thought as understood by philosophers is

as their basic assumptions either of thought (called

The procedures of philosophers based on the

Thought, as we have delineated it, is a kingly

that we now exercise. The twists and turns or

Ancient Indian thinkers have laid down three

or comparisons or analogies, because it is subtler

Shri Ram Chandraji therefore counsels that

Since thought in its subtlest form is the origin

structures. The simple method is the method of

As our thought slowly moves upwards or

own true nature. Thus the renunciation of the lower

More important, of course, is the point that the

Shri Ram Chandraji has clearly stated that

The First Mind being arrived at one comes

The difficulty of worshipping the Ultimate is

one may meditate on the personality who has

Shri Ram Chandra of Fatehgarh, the Master

As Shri Ram Chandraji puts it “when we

Many abhyasis (practicers of meditation) have

be the living Master also. The difficulty is due to the

When meditation starts there happens the

It can be seen that one must have chosen the

the Ultimate. The meditation on Him means

Whatever has been gross is slowly dissolved,

The method insists upon the subtlest

outer perceptions and enable us to arrive at the true

Thus we are enabled to explore the Heart

We have spoken about the need to

seriously. Dejection seems to overtake most

Two fingers from N (left nipple) and three

Secondly, He has also stated that if there is

Buddhist Jhana teaches the necessity of checking

In Sri Ramchandra’s Rajayoga this is

thoughts. The principle of substitution of the higher

Shri Ram Chandraji has already given the

Dirt and diseases which are the causes of our

and mental, and they come from the outer world or

A deep consideration of the manner of

Now it is necessary to enter into this a little

down it is seen to twist itself in a wavy manner.

proportionately similar, he must then be having it in

But this is done by a series of inversions

This is one of the most important things which

reversal of all the inversion points or knots also

Modern world has, apart from taking away all

thought process. The thought process is getting

There are two words in tradition, which I

oneness with God etc; Jnana leads you to vairagya

Jnana and vairagya are possible only when

Yoga is union, as a gross reflection of this

When we don’t compromise on our basic animal

This philosophy went further to accommodate

Basically the point we should remind

There is no point in decrying our present